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Lovedale 


Missionary  Institution, 


South  Africa. 


ILLUSTRATED  BY 

FIFTY  VIEWS  FROM  PHOTOGRAPHS. 


With  Introduction  by  JAMES  STEWART.  D.D..  M.D..  Hon.  F.R.G.S. 

/>} 


^biubitrgh : ANDREW  ELLIOT,  17  Prince.s  Street. 
(Slaanoto:  DAVID  BRYCE  & SON. 

1894. 


MACLURE.  MACDONALD  & CO., 

©rnamenfal  J^rinfei’s  to  flje  Bueeit, 

GLASGOW. 


TO 

THE  RIGHT  HONOURABLE  SIR  GEORGE  GREY,  K.C.B., 

ETC.,  ETC.,  ETC., 

FORMERLY  GOVERNOR  OF  HER  MAJESTY’S  POSSESSIONS 
IN  THE  COLONY  OF  THE  CAPE  OF  GOOD  HOPE, 

UNDER  WHOSE  ADMINISTRATION  AND  BY  WHOSE  AID,  THE  FIRST  STEFS 
WERE  TAKEN  TO  TEACH  THE  ARTS  OF  CIVILISED  LIFE 
TO  THE  NATIVE  RACES  OF  SOUTH  AFRICA, 

THIS  BRIEF  RECORD  OF  SUCH  WORK 
IS  RESPECTFULLY  DEDICATED. 


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PREFACE, 


ILLUSTRATION,  at  the  present  day,  seems  a necessary  supplement  to 
letterpress  description.  It  gives  precision  and  clearness,  and  saves  time 
in  reading.  Accepting  this  necessity,  these  views  have  been  prepared  to  give 
the  supporters  of  missions  as  much  information  as  possible  in  small  compass, 
and  as  accurate  an  impression  of  Lovedale  and  its  work,  as  prints  and 
limited  letterpress  may  convey. 

There  has  been  some  request  for  such  information.  What  is  here  given 
may  supply  that  want. 

The  Introduction  is  partly  a descriptive  and  condensed  account  of  Lovedale, 
and  partly  a Plea  for  the  Method  followed  there.  That  may  be  called  the 
combined  method,  in  which  religious,  educational,  and  industrial  teaching  are 
conjoined  with  the  preaching  of  the  Gospel,  or  the  purely  evangelistic  method. 
The  latter  must  always  take  the  chief  and  most  honoured  place. 

In  support  of  this  form  of  missionary  operations  the  views  of  Mackay 
of  Uganda,  and  others,  have  been  freely  quoted.  Whatever  opinion  may  be 
entertained  as  to  the  fitness  of  this  combined  method  as  applied  to  other 
fields,  it  seems  necessary  to  the  widest  kind  of  success  in  missionary  work 
in  the  African  Continent. 

It  was  to  Sir  George  Grey,  K.C.B.,  while  Governor  of  the  Cape  Colony, 
that  the  Industrial  section  of  work  owed  Its  origin  ; and  on  his  recommenda- 
tion the  first  pecuniary  aid  of  ^3,000  was  given  to  commence  the  necessary 
operations.  The  main  features  of  Sir  George  Grey’s  wise  and  humane  native 
policy  were  these: — To  combat  superstition  by  promoting  Christianity  ; to  shake 
native  faith  in  witchcraft,  and  those  who  practised  it  by  skilled  medical  aid  ; to 
overcome  ignorance  by  native  schools  ; and  to  counteract  indolence  by  Industrial 
training  in  various  trades,  and  by  employment  on  works  of  public  utility. 

And  to  Sir  Langham  Dale,  recently  Superintendent-General  of  Education 
In  the  Colony,  Lovedale  and  many  similar  places  owe  a great  deal  for  his 
generous  encouragement  and  support. 

These  introductory  pages  also  contain  an  appeal  for  a new  arm  of  the 
missionary  service — an  auxiliary  force — in  the  shape  of  a volunteer,  unpaid, 
or  honorary  contingent.  There  are  signs  that  this  appeal  may  not  be  made 
in  vain  ; and  also  that  such  a force,  when  duly  organised,  will  yet  become  an 
important  agency  in  the  great  work  of  the  world’s  evangelisation. 

Sometimes  I have  expressed  the  opinion  of  my  colleagues  as  well  as  my 
own,  and  at  others  only  my  individual  view.  This  may  explain  some  varying 
forms  of  expression. 


Lovedale, 

South  xIfrica,  1894. 


JAMES  STEWART. 


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CONTENTS. 


Chapter 

I.  Introduction,  ------ 

II.  Lovedale — History,  Aims,  and  Method, 

III.  Records  of  the  Past,  and  Results, 

IV.  Benefactors  of  Lovedale — its  Needs,  - 
V.  Some  General  Questions, 

VI.  Other  Institutions  on  the  Same  Lines, 
VII.  Other  Views — Lay  and  Missionary, 

VIII.  The  One  Hope  of  Africa, 

IX.  Conclusion  and  an  Appeal, 

X.  Fifty  Views  from  Photographs, 


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INTRODUCTION. 


CHAPTER  I. 

These  reproductions  from  photographs  are 
intended  to  give  the  friends  and  sup- 
porters of  the  Mission,  as  well  as  others,  some 
representation  of  Lovedale  and  its  surroundings. 
The  letterpress  which  accompanies  each  view, 
as  well  as  this  introduction,  will  afford  some 
information  about  the  place,  its  gradual  progress, 
and  the  different  kinds  of  work  carried  on. 

Numerous  as  the  views  are,  they  are  only  a 
portion  of  what  might  have  been  given.  There 
are  in  all,  twenty-five  separate  buildings.  The 
site  which  the  missionaries  received,  was  at  first 
a bare  hill-side  and  a flat  valley  covered  with 
mimosa  trees.  The  change  has  been  effected 
by  the  aid  of  the  friends  of  missions,  who  have 
supported  the  labours  of  the  missionaries. 

Realities  of  Missionary  Work. 

The  realities  of  Missionary  work  are  generally 
different  from  what  they  are  supposed  by  many 
at  home  to  be.  The  work  itself  requires  much 
patience,  and  the  progress  is  not  usually  very 
rapid.  Some  are  not  satisfied  with  missionary 
reports  and  addresses  unless  they  contain  more 
or  less  of  the  picturesque  and  marvellous,  either 
in  personal  incident  or  achievement.  There  are, 
indeed,  marvels  in  the  transformation  of  character 
when  the  Gospel  takes  effect,  as  every  missionary 
knows,  but  they  do  not  lend  themselves  very 
readily  to  highly-wrought  description.  These 
great  changes  belong  to  the  kingdom  that  comes 
not  with  observation  ; and  the  record  often  is  as 
brief  as  it  is  important.  What,  however,  the 
most  intelligent  supporters  of  missions  chiefly 
desire  is  reliable  figures,  moderate  and  accurate 
statements,  and  definitely  achieved  results. 

Such  results  should  be  given,  though  they  be 
less  than  the  missionary  desires  and  expects, 
B 


rather  than  indefinite  predictions  and  great 
expectations  lying  always  in  the  future.  The 
great  future  of  the  missionary  enterprise  may 
be  left  to  take  care  of  itself.  It  is  safe  in  the 
hands  of  its  Founder.  Its  progress  means  the 
gradual  spread  of  Christianity.  Its  final  success 
means,  that  the  future  religion  of  mankind  will 
be  the  religion  of  Jesus  Christ,  and  the  future 
civilisation  of  the  world  a Christian  civilisation, 
whatever  its  form  may  be.  Many  at  the  present 
day  do  not  believe  this,  and  think  missions  and 
Christianity  itself,  are  spent  forces.  Unless, 
however,  not  only  the  Bible  but  human  history 
are  both  misread,  the  purpose  of  God  about  this 
world  seems  to  be,  that  the  religion  founded  by 
Jesus  Christ  shall  yet  become  the  universal  faith 
of  mankind. 


CHAPTER  II. 

LOVEDALE— HISTORY,  AIMS,  AND  METHOD. 

Why  so  Named. 

It  was  so  called  after  a man  who,  when  missions 
were  less  popular  than  they  are  now,  did  much 
to  stir  up  interest  in  them — the  Rev.  Dr.  Love, 
of  Glasgow.  He  was  one  of  the  early  secretaries 
of  the  famous  London  Missionary  Society,  and 
also  one  of  the  founders  of  Glasgow  Missionary 
Society.  The  latter  no  longer  exists,  though 
it  was  one  of  the  first  to  send  missionaries  to 
Africa,  both  West  and  South.  This  is  the 
origin  of  the  name,  and  it  was  not  given  from 
any  sentimental  reason,  or  because  the  place 
was  some  Happy  Valley,  where  love  was  more 
common  than  elsewhere  ; though  it  is  the  want 
of  that  best  of  all  gifts  which  often  makes  the 
earth  so  bare,  and  our  lives  so  poor,  and  our 
Christianity  so  feeble. 


lO 


Where  it  is. 

Lovedale  lies  about  700  miles  north-east  of 
Cape  Town,  on  the  edge  of  what  was  once 
independent  Kaffraria,  the  home  of  the  Kaffir 
race  before  they  became  British  subjects.  But 
so  many  and  so  great  have  been  the  changes 
since  then,  that  British  South  and  Central  Africa 
now  extends  in  one  unbroken  line  to  the  north 
of  Lake  Nyassa,  that  is,  nearly  twenty  degrees 
nearer  the  Equator  than  the  old  colonial 
boundary  line.  Within  this  large  area  lie  the 
Orange  Free  State  and  the  Transvaal  Republics; 
and  also  on  the  east  and  west  on  the  coast 
line,  some  portions  of  Portuguese  and  German 
territory. 

Kinds  of  Work  Carried  on. 

Missionary  work  at  Lovedale  is  carried  on 
mainly  on  three  lines — religious,  educational, 
and  industrial.  Medical  work,  to  some  slight 
extent,  was  at  one  time  attempted,  but  given 
up  for  want  of  funds. 

As  a missionary  place,  it  seeks  spiritual  results 
as  its  highest  and  most  permanent  result,  and 
as  its  primary  aim.  If  the  will  and  conscience 
are  right,  the  man  will  be  right.  Its  chief  aim, 
therefore,  is  not  to  civilise,  but  to  Christianise. 
Merely  to  civilise  can  never  be  the  primary  aim 
of  the  missionary.  Civilisation,  without  Chris- 
tianity among  a savage  people,  is  a mere  matter 
of  clothes  and  whitewash.  But  among  barbarous 
races  a sound  missionary  method  will  in  every 
way  endeavour  to  promote  it  by  education 
and  industry,  resting  on  a solid  foundation  of 
religious  teaching.  Hence  we  have  at  Lov^edale 
an  extensive 

Educational  Work. 

The  range  of  education  is  considerable.  It 
begins  with  the  alphabet  in  the  elementary 
school,  and  ends  in  theological  classes  for 
native  ministers  and  missionaries.  The  object 
of  this  section  of  work  is  to  prepare  preachers 
and  evangelists  for  native  congregations  ; to 
supply  teachers  for  mission  schools;  and  to  give 
a general  education  to  all  who  seek  it  and  who 
are  willing  to  pay  for  it.  There  can  be  no  doubt 


or  hesitation  about  the  soundness  of  this  method. 
All  other  things  being  equal,  the  man  who  can 
read  and  write,  even  if  he  be  a waggon-driver, 
will  be  a more  useful  man  than  he  who  cannot, 
whatever  be  the  colour  of  his  skin.  Books  and 
pure  barbarism,  with  its  low  conditions  of  life — 
generally  the  minimum  of  existence,  are  incom- 
patible things. 

Industrial  Work. 

Among  a people  in  barbarism,  or  emerging 
from  it,  there  is  almost  entire  ignorance  of  the 
arts  of  civilised  life  and  a certain  indolence, 
which  is  often  a serious  barrier  to  the  acceptance 
of  the  Gospel.  There  is  also  the  danger  of 
unsatisfactory  results  if  all  that  goes  on  under 
the  name  of  education,  is  confined  to  a know- 
ledge of  books  and  attendance  at  school  classes. 
Knowledge  merely  puffeth  up,  but  manual  labour 
taught  with  charity  truly  edifieth. 

The  following  trades  are  taught : — Carpenter- 
ing, Waggon-making,  Blacksmithing,  Printing, 
Bookbinding,  and  even  Telegraphing,  the  latter 
only  to  a few.  In  addition,  all  who  are  not 
indentured  to  these  trades  engage  in  some  kind 
of  manual  work  about  the  place  for  a certain 
number  of  hours  daily,  in  the  gardens  or  fields, 
or  on  the  roads,  and  in  keeping  the  extensive 
grounds  in  order.  A large  farm  is  also  culti- 
vated to  supply  food,  and  this  affords  work  in 
the  sowing,  hoeing,  and  reaping  seasons,  as 
well  as  at  other  times  during  the  year. 

Numbers. 

Lovedale,  which  was  founded  in  1841  by  the 
Rev.  W.  Govan,  started  with  eleven  natives  and 
nine  Europeans,  sons  of  missionaries,  for  whom 
at  that  time  the  opportunities  for  education  were 
few.  There  are  now  nearly  800  under  instruc- 
tion, in  various  stages  of  progress.  Of  these 
500  are  boarders  or  residents  in  the  place. 

Institution  Church. 

The  Institution  Church  numbers  150  members, 
21  of  these  being  received  last  year,  and  the  class 
of  catechumens  numbers  129.  The  numbers 
would  be  much  larger  but  for  the  fact  of  fre- 


quent  changes,  when  their  course  of  education 
is  finished.  Connected  with  the  Institution 
Church  there  is  a Missionary  Association  of 
native  students,  the  members  of  which  go  in 
small  parties  on  Sundays  to  the  kraals  or 
villages  for  a radius  of  from  two  to  ten  miles, 
and  hold  services  among  the  heathen  natives 
who  do  not  as  yet  attend  church. 

In  addition  to  the  above,  there  is  also  the 
native  church  of  the  district,  numbering  700 
members,  of  which  the  Rev.  Pambani  Mzimba 
has  been  the  faithful  and  successful  pastor  for 
seventeen  years. 

Native  Support  of  the  Place  by  Payments. 

After  education  had  been  given  free  for  many 
years,  it  was  thought,  some  time  ago,  that  the 
native  people  themselves  should  begin  to  aid  the 
work  and  relieve  the  home  church.  This  would 
also  serve  to  test  the  value  they  set  on  the 
education  given  by  missionaries.  In  1871  the 
system  of  payments  was  begun.  The  first  year 
it  produced  £200.  Last  year,  and  for  several 
previous  years,  it  produced  over  .^2000.  There 
was  a time  when  the  natives  did  not  pay  two 
thousand  beads  or  buttons,  though  in  their 
earliest  days  they  had  to  be  tempted  to  attend 
by  presents  of  brass  wire,  beads,  and  buttons, 
and  other  such  articles  of  valuable  consideration 
to  them  at  that  time. 

No  better  proof  can  be  given  of  the  soundness 
of  the  system,  of  education,  and  their  appreciation 
of  it,  than  the  fact  that  since  the  change  was 
made,  the  natives  themselves  have  paid  in  fees 
the  large  sum  of  over  iJ^25,ooo. 

All  Denominations  and  Many  Tribes. 

Though  Lovedale  is  entirely  supported  by  the 
Free  Church  of  Scotland,  it  is  also  entirely  un- 
sectarian. No  distinction  is  made  as  to  privi- 
leges or  admission — all  denominations,tribes,  and 
colours,  being  equally  welcome.  Natives,  there- 
fore, come  from  nearly  all  the  missions  in  the 
country — from  the  stations  of  the  Episcopalian, 
London  Missionary  Society,  Wesleyan,  United 
Presbyterian,  French  Mission  in  Basutoland, 


Moravian,  Berlin  Missionary  Society,  and  others, 
as  well  as  from  the  Free  Church  Mission.  In 
religious  teaching  we  give  prominence  to  the 
main  truths  of  the  Gospel  of  Jesus  Christ,  rather 
than  to  unimportant  denominational  differences 
between  churches  which  are  labouring  for  the 
same  end.  The  same  rule  holds  with  regard  to 
tribes.  The  proud  Kaffir  and  the  fighting  Zulu, 
and  the  quieter  Barolong,  all  receive  the  same 
treatment  so  long  as  there  is  no  fighting.  And 
though  the  majority  are  growing  lads,  and  young 
men  and  young  women,  it  ought  to  be  stated 
that  in  the  matter  of  discipline  we  have  no  more 
trouble  than  we  should  have  with  the  same 
numbers  of  other  and  more  advanced  races. 

Representatives  of  as  many  as  fifteen  different 
tribes  were  in  the  place  last  year.  There  have 
been  a few  from  Lake  Nyassa  and  the  Shire  ; 
and  there  is  a small  body  of  Gallas,  over  sixty 
in  number,  who  were  rescued  slaves,  and  come 
from  north  of  the  Equator. 

Minor  Agencies. 

Besides  preaching,  teaching,  and  industrial 
work,  there  are  various  minor  agencies  connected 
with  the  place.  There  are  also  two  Literary 
Societies,  a Scripture  Union,  and  other  associa- 
tions. There  is  a good  Library  of  over  8000 
volumes,  issuing  3000  volumes  yearly.  The 
Lovedale  Post  and  Telegraph  Office  has  an 
average  of  letters,  papers,  parcels,  and  messages, 
forwarded  and  received  of  over  51,000  annually. 
This  is  exclusive  of  the  monthly  issues  of  the 
Christian  Express  and  Lovedale  News,  two  small 
papers  published  in  the  place.  And  as  all 
x'\fricans  are  musical,  and  as  relaxation  is  as 
necessary  as  work,  there  is  a good  instrumental 
band. 

Income  and  Expenditure. 

Theaverage  income  and  expenditure  is  generally 
over  10,000  a year.  When  building  is  going  on, 
as  it  almost  always  is,  the  expenditure  is  con- 
siderably more.  That  income  is  drawn  in  nearly 
equal  proportions  from  three  sources.  These 
are — ^Native  and  European  payments  as  fees 
for  board  and  education,  as  there  are  generally 


a few  Europeans,  sons  of  missionaries,  and  others 
resident  in  the  place.  There  is  also  the  grant 
allowed  by  the  Education  Department  of  the 
Cape  Government.  And  there  is  the  annual 
sum  allowed  by  the  Foreign  Missions  Committee 
of  the  Free  Church  of  Scotland.  To  these 
amounts  must  be  added  any  voluntary  contribu- 
tions that  may  be  sent  for  buildings,  general 
expenditure,  or  any  special  object.  And  such 
assistance,  in  a constantly  growing  place,  is 
always  needed.  The  finance  of  Lovedale  is 
one  of  its  great  difficulties.  As  it  is,  seventy 
per  cent,  of  its  average  expenditure  is  I'aised  in 
South  Africa  itself ; the  remainder  comes  from 
home. 

The  Lovedale  Method. 

Lovedale  is  frequently  spoken  of  as  a large 
Educational  and  Industrial  Institution.  There 
is  a good  deal  of  such  agency,  but  if  that  were 
all  it  would  be  very  incomplete  as  a missionary 
place  ; as  such,  it  would  indeed  be  a very  poor 
place.  Spiritual  results,  as  has  already  been 
stated,  are  those  which  are  mainly  sought  after. 
These  form  the  enduring  success  and  real  glory 
of  missionary  work,  and  without  them  it  hardly 
deserves  the  name  of  such  work.  The  reasons 
for  making  these  results  the  chief  object  aimed 
at,  have  already  been  given. 

But  when  a certain  stage  has  been  reached, 
the  difficulty  is  to  get  what  may  be  called,  in 
one  word,  the  ethical  side  of  religious  teaching 
and  training  sufficiently  developed.  When 
persecution  has  ceased,  as  it  does  after  a time, 
or  where  British  law  and  authority  prevail, 
religious  profession  becomes  comparatively  easy. 
But  to  secure  the  further  proofs  of  the  reality  of 
such  teaching  in  honest  industry,  in  the  expres- 
sion of  uprightness,  truth  and  reality  in  work  as 
well  as  in  word,  that  is  much  more  difficult. 
Practical  work  must  therefore  be  combined 
with  the  religious  teaching  given.  A good 
Christian  should  be  a good  workman  up  to 
the  point  of  his  natural  ability,  and  as  far  as 
his  moral  sense  has  been  developed  and  informed. 
The  religion  of  the  African,  however,  tends  to  be 
more  or  less  emotional.  It  is  so,  both  in  Africa 


and  America,  though  with  the  more  educated  in 
both  countries  it  is  becoming  less  so.  Emotional 
results  are  apt  at  times  to  deceive  both  the  man 
himself  and  others,  and  they  are  therefore  less 
satisfactory  evidence  of  the  genuineness  and 
solidity  of  his  religious  experience  than  the 
practical. 

School  teaching  is  given  to  improve  the  mind 
and  general  intelligence,  and  industrial  work, 
while  it  has  its  value  as  a civilising  end  in  itself, 
is  also  followed  with  a view  to  these  further 
practical  results.  Idleness  is  no  part  of  Chris- 
tianity, and  is  not  a satisfactory  result  of 
education  generally.  Hence  the  combination 
of  the  different  methods  or  processes  of  training; 
always  keeping  the  chief  one,  namely,  the  moral 
and  spiritual  change,  first  in  point  of  importance. 

To  the  question  often  put — “ Do  you  civilise 
or  Christianise  first?  With  a people  in  the 
entirely  uncivilised  state  we  should  think  the 
civilising  process  ought  to  come  first.”  Our 
answer  is  always  this — “ If  possible  we  avoid 
doing  things  twice.  When  a man  is  Chris- 
tianised— that  is,  when  the  great  change  has 
really  taken  place  in  him — he  is  generally 
civilised  as  well  ; or  he  will  become  so  more 
day  by  day.  He  will  appear  clothed,  and  in 
his  right  mind,  and  the  change  will  continue.” 

CHAPTER  111. 

RECORDS  OF  THE  PAST,  AND  RESULTS. 

“ Lovedale  : Past  and  Present.” 

An  Annual  Report  has  been  published  for  the 
last  twenty-two  years.  It  records  the  progress 
from  year  to  year.  Missionary  reports  are,  how- 
ever, accepted  by  many  with  extreme  hesitation, 
and  this  view  may  be  held  by  some  about  the 
Lovedale  Annual  Report. 

A totally  different  form  of  statement  exists  in 
a volume  entitled  “Lovedale  : Past  and  Present.” 
Its  title  page  states  that  it  is  a “ Record  written 
in  Black  and  White,  but  more  in  White  than 


Black.”  It  is  an  attempt  to  give  an  accurate 
statement  of  facts,  without  the  expression  of  any 
opinion,  about  the  school,  college,  and  workshop 
life,  and  subsequent  occupations  of  those  above 
a certain  age  who  have  passed  through  the  place. 
In  that  volume  of  over  650  pages,  a product  of 
the  Lovedale  printing  press,  over  two  thousand 
four  hundred  brief  biographies  are  given,  over 
a thousand  names  of  juniors  being  omitted.  To 
record  facts  and  allow  others  to  form  their  own 
judgment  is  the  object  of  that  volume.  We 
extenuate  nought,  not  even  if  the  record  is  not  a 
good  one;  nor  as  might  be  expected,  do  we  set 
down  aught  in  malice.  The  bare  facts  of  that 
volume,  looked  at  with  the  eye  of  human  sym- 
pathy, form  a pathetic  record  of  a struggle,  and 
even  of  much  pecuniary  sacrifice,  to  escape  out 
of  the  region  of  entire  ignorance,  to  the  edge,  at 
least,  of  that  where  knowledge  begins.  The 
ij25,ooo  already  referred  to,  must  not  be  for- 
gotten as  an  indication  of  sincerity,  and  willing- 
ness to  pay  for  their  own  advancement. 

Results  as  Shown  by  Subsequent  Occupations. 

An  analysis  of  the  numbers  given  in  that 
volume  shows  the  different  occupations  followed 
after  leaving  Lovedale.  These  employments 
vary  from  that  of  waggon-drivers  and  labourers 
at  railway  construction  and  at  the  Kimberley 
mines,  to  that  of  ministers  to  native  congre- 
gations, and  even  as  editors  of  native  news- 
papers. Three  have  been  so  employed,  and 
the  single  native  newspaper  at  present  published 
in  South  Africa,  the  hnvo  Zabantsiindti,  is 
entirely  managed  and  ably  edited  by  a native 
African,  and  former  student  of  Lovedale. 

The  volume  referred  to  was  published  eight 
years  ago.  If  we  add  a few  figures  for  the  inter- 
val, the  numbers  for  the  chief  occupations  stand 
nearly  thus ; — Of  native  ministers  and  evan- 
gelists, including  the  sons  of  a few  missionaries 
who  have  themselves  become  missionaries,  the 
number  is  over  50  ; teachers,  male  and  female, 
over  500 ; tradesmen  of  various  kinds,  inter- 
preters and  magistrates’  clerks,  storemen,  and 
those  engaged  in  agricultural  work,  or  on  their 


own  land,  or  in  transport  work,  between  500  and 
600.  A considerable  number  fall  under  the  head 
of  miscellaneous  and  special  occupations,  while 
many  had  to  be  placed  under  the  head  of  no 
information.  This  will  be  so  far  remedied  in  the 
second  edition. 

Do  THE  Natives  Make  Use  of  this  Education? 

The  only  answer  that  can  be  given  to  this 
question,  is  the  figures  which  form  the  summaries 
published  in  that  analysis.  What  we  here  vouch 
for  is,  that  those  whose  names  appear  in  the 
pages  of  the  book  are  now,  or  have  been,  so 
employed.  Of  this  fact  there  neither  need,  nor 
can,  be  any  doubt,  because  in  most  cases  we  have 
been  able  to  assign  both  a local  habitation  and 
a name,  and  inquiry  can  be  made.  There  is 
another  kind, of  proof  of  the  continuance  of  one 
class,  namely  teachers.  The  mission  schools  of 
the  country  and  its  frontiers,  are  entirely  taught 
by  natives  supplied  from  this  and  similar  institu- 
tions. Probably  not  a dozen  Europeans  are  so 
employed  in  all  these  numerous  schools.  Further, 
many  of  the  above  500  have  continued  long 
enough  at  their  occupations  to  receive  the  good 
service  allowance  from  the  Education  Depart- 
ment of  the  Cape  Government.  Many  of  them 
also  have  advanced  to  better  positions,  their 
places  being  supplied  by  others.  The  chief 
doubt,  however,  is  about  the  results  of  industrial 
education.  Therefore  the  following  question, 
frequently  put,  also  requires  an  answer. 

Do  THEY  Work  at  their  Tr.^vdes  after 
Leaving  Lovedale? 

Yes  and  No,  is  the  answer  to  this  question, 
according  to  its  full  meaning.  If  it  means, 
Does  every  one  who  is  taught  a trade  follow  it 
persistently  and  work  at  nothing  else — the 
answer  is  No.  If  it  means.  Do  a reasonable 
number  continue  so  working — the  answer  is 
Yes.  So  far  as  can  be  ascertained  the  numbers 
and  record  given,  correspond  to  real  facts. 

Many  causes  influence  their  continuance. 
When  trade  is  depressed,  the  white  man,  be- 
cause he  is  the  better  workman,  gets  the 


14 


preference.  Carpenters,  waggon-makers,  and 
blacksmiths  are  the  first  to  suffer  in  this  way. 
And  it  is  hardly  to  be  expected  that  they  should 
not  take  to  other  employments,  if  these  are 
offered.  Printers  are  always  in  demand  ; but 
the  number  who  have  as  yet  been  taught  print- 
ing is  so  small  as  to  be  hardly  noticeable  when 
scattered  through  the  country.  We  also  often 
discover,  though  sometimes  too  late  even  after 
the  year  of  trial,  that  many  applicants  for  a trade 
make  very  poor  workmen.  In  process  of  time, 
therefore,  these  drop  out  of  the  class  of  native 
artizans,  and  are  compelled  to  take  to  some  more 
common  occupation, such  as  that  ofday-labourers, 
at  much  lower  wages.  Ordinarily  those  who 
continue  at  their  trades  easily  earn  from  twenty 
to  thirty  shillings  a week,  and  this  of  itself  is 
sufficient  to  prevent  them  sinking  to  day-labour 
at  one  shilling  and  sixpence  a day. 

As  a matter  of  fact,  if  those  individuals  who 
have  received  an  industrial  training  are  not 
following  their  trades,  they  will  generally  be 
found  at  some  other  useful  and  regular  occu- 
pation. 

Money  Wasted  on  Industrial  Grants. 

The  statement  is  often  made  that  “ industrial 
grants  are  simply  money  wasted  on  the  Kaffir, 
who  never  continues  at  his  trade,  but  prefers  to 
lead  an  idle  life.”  If  this  is  intended  to  apply 
to  all,  or  even  to  the  majority,  it  is  simply 
untrue.  It  is  the  utterance  of  languid  ignorance, 
too  feeble  or  too  inactive  to  inform  itself ; or  it 
is  the  voice  of  embittered  prejudice.  It  is  equiva- 
lent to  saying  that  the  individual  who  has  been 
subjected  to  the  discipline  of  daily  work  for  four 
or  five  years,  and  of  school  two  or  three  years 
previously,  in  all  for  seven  or  eight  years,  is  just 
as  likely  to  lead  for  the  rest  of  his  days,  the  same 
kind  of  life  as  the  raw  native  leads  ; in  red  clay 
and  a blanket.  Even  when  those  so  taught  do 
not  continuously  follow  their  trades,  the  majority 
are  more  industrious  and  more  progressive,  than 
those  who  have  received  no  training.  Their 
slight  taste  of  civilised  life,  even  for  these  few 
years,  has  taught  them  at  least  one  lesson.  It  is 


this,  that  barbarism  has  its  discomforts  as  well 
as  civilisation,  and  that  the  ne  plus  tiltra  of 
existence,  or  even  of  comfort  in  dress,  is  not 
a blanket  and  a smearing  of  grease  and  red  clay. 

The  clay  now  chiefly  used  is  red  ochre  im- 
ported from  England,  and  sold  in  small  trading 
shops  on  the  frontier.  It  is  surely  a distinct 
advance  and  a good  result  of  education — good 
for  merchants  and  manufacturers  as  well — when 
a native  African  leaves  off  a suit  mostly  of  red 
ochre  and  grease,  and  appears  in  a suit  of  drill 
or  duck,  or  even  dark  tweed  on  Sundays.  The 
advertisements  in  the  Iinvo  Zabantsjindii,  such 
as  isuti zamadoda  (men’s  suits),  from  15s.  to  20s. ; 
and  ibatyi  nebuliikwe  (coats  and  trousers),  from 
1 7s.  to  20s. ; ikaliko  iprinti  ezisand'  iikitfika 
(calicoes  and  prints  lately  received),  from  3d.  to 
gd.  nge  yadi ; are  not  addressed  to  men  and 
women  who  cannot  read,  and  who  still  wear  the 
red  blanket,  picturesque  though  it  really  looks. 
Such  advertisements  appearing  every  week  in 
the  native  newspaper  indicate  the  progress  made, 
and  they  vary  from  ploughs  to  patent  medicines 
and  vegetable  seeds,  births,  marriages,  and  deaths. 

Varied  and  flexible  as  the  Kaffir  language  is, 
it  cannot  meet  all  the  exigencies  of  terms  for 
manufactured  goods,  and  of  the  above  words 
only  four  are  pure  Kaffir.  Ikaliko,  and  some 
other  words,  can  be  easily  traced  to  their  English 
origin. 


CHAPTER  IV. 

BENEFACTORS  OF  LOVEDALE— ITS  NEEDS. 

This  account  would  be  incomplete  without 
some  reference  to  several  large-hearted  and 
generous  donors  who  have  been  to  some  extent 
the  makers  of  Lovedale,  so  far  at  least  as  the 
element  of  material  aid  is  concerned.  To  these 
must  also  be  added,  though  no  roll  of  actual 
names  is  given,  the  long  list  of  devoted  men  and 
women  who  have  been  my  colleagues  and  assis- 
tants in  the  work  of  building  up  that  place  into 
its  present  state  of  comparative  efficiency  and 
strength.  They  also  have  been  the  makers  of 


15 


Lovedale.  Some  have  toiled  through  the  whole 
day  ; and  others  died  at  their  posts  ere  the  sun 
went  down  ; and  a few  have  taken  part  for 
shorter  periods  of  service. 

To  many  it  may  seem  as  if  the  work  itself 
was  uninteresting,  unromantic,  and  irksome.  It 
need  not  be  so  regarded,  and  in  reality  it  is  not. 
Moral  wastes  and  spiritual  desert  places  are  like 
material  wastes  which  have  been  converted  into 
smiling  fields  or  prosperous  cities.  They  are 
only  changed  by  a great  deal  of  commonplace 
and  unexciting  work.  The  larger  portion,  and 
the  most  useful  part  of  the  world’s  work,  is 
entirely  unromantic.  And  African  missionary 
work  in  some  of  its  details  is  no  exception — 
even  though  Africa  is  the  land  of  romance — 
unless  we  let  fall  on  it  the  glorified  light  of  an 
entirely  different  future.  And  that  is  just  for 
what  we  labour — a day  in  the  future  when  the 
Dark  Continent  shall  be  a continent  of  light  and 
progress,  of  cities,  and  civilisation  and  Chris- 
tianity. There  is  no  good  reason  to  doubt  the 
coming  of  such  a day. 

But  this  portion  of  the  narrative  is  intended 
to  deal  with  the  givers  of  material  help.  While 
we  are  grateful  for  the  smallest  contributions,  it 
is  only  when  considerable  gifts  reach  us  that 
any  appreciable  effect  is  produced  on  the  finance 
of  the  year,  or  that  buildings  and  other  necessary 
works  can  be  carried  through.  Without  the  aid 
given  by  some  of  those  friends  of  the  mission, 
whose  names  are  given  below,  Lovedale  would 
not  be  what  it  is  to-day. 

These  gifts  have  ranged  during  the  past 
twenty  years  from  ;C500  to  ^^5000 — the  first 
donor  mentioned  below  having  given  that 
amount  unsolicited  during  his  lifetime.  With 
a few  exceptions  these  amounts  have  come  from 
men  directly  connected  with  South  Africa,  all 
of  whom  are  well  acquainted  with  the  working 
of  Lovedale,  and  most  of  whom  had  been  more 
than  once  in  the  place  and  seen  for  themselves. 

At  the  head  of  the  list  of  benefactors  stands 
the  name  of  the  late  Mr.  D.  P.  Wood,  of  London 
and  Natal.  During  his  life  he  would  only  allow 
his  gift  to  be  acknowledged  as  from  a friend  of 
the  mission.  After  him  comes  Mr.  John  Stephen, 


of  Domira,  Glasgow,  who,  in  addition  to  many 
large  gifts,  also  purchased  the  old  British 
Residency  of  Block  Drift,  with  the  land 
attached,  for  ;^iooo,  and  gave  it  to  the  Insti- 
tution. The  late  Mr.  James  White,  of  Over- 
toun,  and  Lord  Overtoun  following  in  his 
father’s  footsteps  of  generous  support  to  mis- 
sionary effort,  have  both  also  largely  aided  in 
the  development  of  the  place.  This,  however, 
is  but  a small  part  of  all  the  munificent  help 
given  by  both  father  and  son  to  philanthropic 
and  missionary  work.  The  late  Mr.  John  J. 
Irvine,  of  King  William’s  Town,  was  from  first  to 
last  a warm  friend  of  Lovedale,  and  his  bequest 
carried  us  through  a period  of  financial  difficulty. 
Mr.  John  S.  Templeton,  of  Glasgow,  and  Mr. 
John  Usher,  of  Norton,  have  also  given  generous 
unsolicited  aid.  Latest,  though  not  least,  is  Mr. 
W’illiam  Dunn,  M.P.  for  Paisley,  who  has  been 
a generous  benefactor  and  friend  of  the  Insti- 
tution. Amongst  bequests  must  be  mentioned 
that  of  the  late  Mr.  Macleroy,  of  Port  Elizabeth; 
and  a sum  to  found  a bursary  by  a native  woman, 
who  lived  long  at  Lovedale,  and  who  settled 
down  in  her  declining  years  under  the  shadow 
of  the  place,  in  a small  house  built  for  her  use. 

Yet  with  the  constant  development  of  the 
place,  these  sums,  large  though  some  of  them 
were,  only  met  the  necessities  of  the  time.  There 
is  neither  reserve  fund  nor  working  capital  to 
carry  on  the  industrial  work — two  things  the 
absence  of  which  causes  constant  anxiety  and 
limitation  of  effort.  The  cost  of  the  numerous 
buildings  alone  amounts  to  over  ;£’35,ooo.  Love- 
dale is  becoming  a small  village. 

There  are  many  whom  God  has  blessed  with 
wealth,  and  who  hold  it  chiefly  as  a trust, 
regarding  themselves  as  His  stewards  rather 
than  as  absolute  owners.  This  is  the  true  view, 
since  wealth  is  of  value  in  this  life  only.  Each 
day  is  steadily  carrying  all  those  who  have  it, 
as  well  as  those  who  have  it  not,  into  “ a land 
where  gold  has  no  value,  and  luxury  no 
meaning  or  use.”  Those  who  give  largely  are 
those  who  have  acquired  the  power  of  giving. 
Some  lose  that  power  in  proportion  as  their 
wealth  increases ; and  many  never  possess  it. 


i6 


As  an  unused  power,  it  becomes  dormant  or  dies 
altogether.  Some  at  times  find  a difficulty  in 
selecting  objects  that  commend  themselves  to 
their  judgments  and  sympathies,  even  though 
there  are  always  applicants  enough. 

If  these  pages  shall  bring  the  wants  of  Love- 
dale  before  some  of  the  supporters  of  missions, 
mainly,  of  course,  within  our  own  church — a 
good  end  will  be  served.  Aid  of  this  kind  to 
Lovedale  is  much  needed.  The  smallest  gifts  as 
well  as  the  largest  will  be  gratefully  received. 
The  largest  gifts  will  not  be  too  large  for  a place 
capable  of  far  greater  development ; and  such 
development  does  not  mean  selfish  concentration 
on  itself  It  has  not  been  so  in  the  past,  for 
other  missions  not  less  than  Blythswood  have 
drawn  largely  on  Lovedale  time  and  energy, 
money  and  men,  and  even  life.  After  ten  years 
of  faithful  service  as  an  evangelist  at  Living- 
stonia,  William  Koyi  found  a final  resting-place 
among  the  Angoni  for  whom  he  laboured  ; and 
further  south,  at  the  old  station,  S.  Ngunana 
found  an  early  grave  after  a shorter  period  of 
work.  Both  lost  their  lives,  along  with  other 
brave  and  devoted  men  of  our  own  race,  in  the 
attempt  to  plant  the  Gospel  on  the  shores  of 
Lake  Nyassa.  A similar  instance  occurred  in 
connection  with  the  more  recently  formed  East 
African  Scottish  Mission.  A further  reason  why 
aid  may  well  be  given,  is  that  the  sum  allowed 
by  the  Foreign  Missions  Committee  of  the  Free 
Church  of  Scotland  does  not  wholly  meet  the 
salaries  of  the  evangelistic  and  educational  staff ; 
while  the  industrial  section  receives  no  allowance 
whatever. 


CHAPTER  V. 

SOME  GENERAL  QUESTIONS. 

The  Natural  Indolence  of  the  African. 

Too  much  has  been  said,  and  received  with 
unquestioning  credence,  about  the  unconquer- 
able laziness  of  the  African.  He  is  like  men  of 
all  other  colours.  He  can,  with  patience,  be 


taught  to  work.  Where  sufficient  inducement 
is  offered,  and  the  new  wants  which  civilisation 
brings  act  as  a stimulus,  he  is  willing  to  work. 
It  is  those  untouched  by  education  who  can 
afford  to  be  idle,  and  who  are  most  markedly 
so.  The  heathen  native  needs  no  other  clothes 
than  a blanket,  and  lives  on  grain  and  milk. 
He  naturally  asks  why  he  should  work,  when  he 
has  enough  to  live  on.  But  he  does  work  when 
taught  to  do  so. 

This  view  is  not  a missionary  theory.  It  is 
simply  another  form  of  the  following  facts.  All 
the  transport  of  the  country  by  waggons,  and 
the  rough  work  on  farms  ; the  care  of  sheep  and 
cattle;  the  loading  and  unloading  of  all  the  ships 
which  enter  and  leave  the  ports;  the  rough  work 
connected  with  the  construction  of  now  nearly 
2000  miles  of  railway;  the  working  of  the  Kim- 
berley diamond  mines;  and  of  the  Johannesburg 
gold  mines,  has  all  been  in  the  past,  and  is  now, 
carried  on  by  native  labour.  In  Central  Africa, 
the  entire  transport  of  all  goods  that  pass  in  and 
out  of  that  vast  region,  is  done  by  native  porters 
carrying  on  their  heads,  day  by  day  for  months 
together,  loads  up  to  70  lbs.  That  all  natives  are 
willing  to  work  is  not  true.  Till  civilisation  or 
the  Gospel  comes  they  have  no  inducement  or 
stimulus,  either  moral  or  material.  The  question 
is  not,  however,  about  the  conditions  of  life  in 
their  wild  state.  It  is  whether  they  can  be 
taught  to  work.  That  the  African  works  as 
steadily  as  the  European  it  would  be  foolish  to 
maintain.  That  he  cannot  be  got  to  do  a large 
amount  of  really  useful  work  under  proper  train- 
ing it  is  equally  foolish  to  assert — though  the 
assertion  is  constantly  made,  possibly  often 
from  want  of  thought  rather  than  want  of  heart. 

Quality  and  Characteristics  of  Native  Work. 

Except  in  the  case  of  a few  who  have  enjoyed 
the  advantage  of  long  training — though  not 
longer  than  that  necessary  to  make  a good 
European  clerk  or  artizan — the  quality  of  native 
work  is  not  high.  European  supervision  and 
constant  direction  are  necessary  ; but  with  these, 
if  considerable  time  be  allowed,  fairly  good  work 


17 


can  be  produced.  Yet  the  average  result,  if  the 
whole  process  is  left  to  the  natives,  shows  a want 
of  exactness  in  measurements  and  the  absence 
of  thoroughness  and  taste.  It  would  be  surpris- 
ing if  it  were  otherwise.  It  is  hardly  to  be 
expected  that  a people  just  emerging  from 
barbarism,  to  most  of  whom  the  production  of 
a straight  line  is  a difficulty,  and  a perfectly 
true  rectangle  in  wood  or  iron  is  an  elaborate 
work  of  art,  should,  after  a few  years’  training, 
turn  out  remarkably  intelligent  and  efficient 
mechanics.  But  as  compositors  in  printing,  or 
in  any  work  involving  mechanical  repetition, 
they  make  fairly  good  workmen. 

Effect  on  the  Labour  Supply. 

Dissatisfaction  is  sometimes  expressed  that 
we  do  not  send  out  agents  in  much  greater 
numbers,  and  of  many  different  kinds,  from 
evangelists,  pastors,  teachers,  and  printers,  down 
to  domestic  servants.  But  though  the  numbers 
sent  out  are  considerable,  it  must  be  evident  that 
they  can  as  yet  have  little  effect  on  the  labour 
supply  of  an  entire  country.  What  has  been 
done  shows  what  might  be  accomplished  if  the 
country  itself,  rather  than  a few  missionaries, 
were  to  undertake  the  duty  of  industrial  educa- 
tion on  a scale  adequate  to  its  requirements. 

It  is  not  the  proper  work  of  missionaries,  nor 
of  the  Societies  which  support  them,  to  attend 
to  the  question  of  labour  supply.  Large  as  the 
staff  at  Lovedale  is,  it  would  need  to  be  much 
larger  if  a Registry  or  Bureau  of  Native  Labour, 
skilled  or  unskilled,  were  to  be  added.  Such 
work,  and  all  relating  to  the  difficulties  con- 
nected with  the  labour  supply,  belong  to  the 
Government  or  to  the  country  to  settle — if  they 
can.  That  question  is  simply  a portion  of  a 
very  difficult  problem,  that  of  Capital  and 
Labour.  It  troubles  more  countries  to-day 
than  South  Africa. 

Is  THE  Raw  Native,  then,  not  Preferable  to  the 
Educated  Native? 

Many  answer  this  question  always  and  easily 
in  one  way,  and,  of  course,  in  the  affirmative. 

C 


If  we  were  asked  we  also  should  give  an  answer, 
and  say — That  for  some  kinds  of  work  the  raw 
native  is  as  good,  perhaps  better,  than  his  edu- 
cated brother.  For  sheep  and  cattle  herding 
the  raw  native,  in  whom  no  desires  after  a better 
paid  occupation  or  a higher  kind  of  life  have 
been  awakened,  will  probably  attend  more  care- 
fully to  his  humble  duties  than  one  who  has 
received  some  education.  In  his  uncultured 
state  the  thoughts  of  the  native  are  about 
animals,  their  ways,  and  marks,  and  other 
peculiarities  ; and  cattle  to  him  are  a valuable 
and  pleasing  kind  of  property.  The  pleasure 
he  has  in  looking  at  fat  cattle  is  second  only  to 
that  of  eating  them,  whether  they  are  his  own, 
or  his  neighbour’s  taken  by  mistake.  He  has 
different  words  in  his  own  language  for  cows 
and  oxen  with  slight  peculiarities  of  colour,  or 
dapplings  of  skin,  which  would  never  strike  a 
white  man,  whose  faculties  are  much  more 
reflective,  and  less  perceptive  on  such  matters  at 
least.  The  raw  native  will,  if  he  makes  his 
master’s  interest  his  own,  more  quickly  notice  if 
any  of  his  herd  are  strayed  or  sick.  He  can  do 
his  work  without  any  education,  though  for  most 
other  occupations  he  would  be  useless.  The 
question  of  native  education,  and  of  missionary 
teaching  generally,  is  surely  not  to  be  seriously 
argued  on  such  points. 

It  is  to  be  hoped  also  that  no  one  who  reads 
this,  will  pervert  the  answer  now  given,  into  an 
admission  that  the  raw  native  is  better  than  one 
whose  mental  faculties  have  been  awakened  and 
sharpened  by  school  instruction  and  manual  work. 

Is  THE  Heathen  Native  Better  than  the 
Christian  Native? 

That  he  is  so,  is  the  singular  opinion  frequently 
expressed  by  travellers  as  to  the  results  of 
missionary  work  in  Africa,  as  well  as  in  India,  the 
South  Seas,  and  elsewhere.  In  enquiring  whether 
the  heathen  native  is  better  than  the  Christian, 
we  must,  when  a comparison  is  made,  be  sure 
that  we  have  really  a Christian  native,  and  not 
a mere  pretender.  We  must  not  call  a black 
man  a Christian,  simply  because  he  wears  clothes 
and  goes  occasionally  to  church.  We  do  not 


i8 


make  this  classification  even  with  men  of  a 
different  colour  of  skin,  in  lands  not  so  far  away 
as  India  or  Africa. 

If  we  have  genuine  representatives  of  both, 
and  their  dispositions  are  fairly  equal,  that  is,  if 
there  is  no  unhappy  twist  about  the  disposition 
of  the  Christian,  making  him  a troublesome 
man  to  deal  with,  there  can  hardly  be  much 
doubt  as  to  what  the  judgment  of  enlightened 
Christian  opinion  will  be.  In  natural  disposition 
the  heathen  may  be  a better  man  than  the 
Christian  ; more  easy  to  get  on  with,  and  more 
faithful  and  conscientious.  We  sometimes  prefer 
and  employ  a man  for  his  acquired  habits  and 
powers  got  through  education,  though  we  may 
not  like  his  disposition.  But  that  is  not  the 
question  under  consideration.  If  any  one,  how- 
ever, prefers  Heathenism  to  Christianity,  either 
in  the  concrete  or  the  abstract,  the  argument 
may  be  regarded  as  at  an  end. 

Relapses  into  Heathenism. 

This  going  back  to  the  former  life,  in  which 
the  last  state  of  the  man  is  worse  than  the  first, 
is  supposed  to  be  the  opprobrium  of  missionary 
work,  and  the  standing  proof  of  its  want  of 
genuineness  and  solidity.  It  is  constantly 
referred  to  in  books  of  travel,  when  the  writer 
has  picked  up  a few  current  and  untested 
opinions,  transferred  them  to  his  journal,  and 
produced  them  in  his  book  when  it  appears. 
Many  of  these  statements  taken  as  general 
truths  about  missionary  work,  are  nothing  better 
than  travellers’  tales.  They  are  like  the  stories 
of  the  ostrich  hiding  its  head  in  the  sand  when 
pursued,  or  the  flowering  of  the  aloe  once  in  a 
hundred  years  ere  it  dies  down.  The  ostrich  is 
at  best  a not  very  wise  bird  ; is  sometimes  rather 
vicious,  but  never  so  stupid  as  to  do  that.  And 
at  Lovedale  we  have  miles  of  aloes  forming 
fences.  Some  of  these  flower  every  year,  though 
only  planted  fifteen  or  twenty  years  ago. 

This  erroneous  opinion  about  frequent  relapses 
is  due  to  two  causes.  First,  to  the  belief  that 
the  number  of  those  who  go  back  to  heathenism 
is  much  greater  than  it  is  in  reality  ; and  second, 
it  is  commonly  assumed  that  those  who  have  so 


gone  back,  have  been  real  Christians.  But 
every  native  who  wears  clothes  for  a time,  or 
comes  to  church  as  a pleasant  variation  in 
spending  the  Sunday,  does  not  thereby  become 
a Christian,  meaning  by  that,  a converted 
man.  He  is  perhaps  not  even  a professed 
Christian — that  is,  a member  of  the  church  he 
occasionally  attends. 

But  let  us  be  fair  to  objectors.  If  it  is  said 
that  many  of  those  who  become  Christians  fall 
again  into  some  of  the  old  ways  of  heathenism, 
nothing  can  be  done  except  to  admit  the  truth 
of  the  charge.  This  has  always  been  the  grief 
and  discouragement  of  missionaries.  The  records 
of  most  native  churches  all  the  world  over,  so 
far  as  their  membership  is  concerned,  show  that 
there  is  good  cause  for  such  sorrow.  But  it  has 
been  so  from  the  beginning,  even  in  the  earliest 
churches  planted  by  the  Apostle  Paul.  What 
we  have  here,  however,  is  not  a proof  of  the 
absence  of  genuineness  in  missionary  work,  but  a 
proof  of  the  constant  downward  moral  tendency 
of  human  nature,  even  with  the  aid  and  stimulus 
of  Christianity.  Yet  despite  of  all  this,  from  the 
earliest  times  till  now,  Christianity  has  thriven, 
and  continues  to  spread  ; and  it  is  certain  to 
do  so  more  markedly  in  the  future,  and  continue 
to  be  what  it  has  been — the  most  important 
factor  in  the  world’s  affairs,  and  in  the  evolution 
of  mankind.  All  things  now  are  explained  by 
evolution,  but  an  explanation  which  leaves  out 
the  main  factor,  as  is  so  often  by  the  apostles  of 
that  doctrine,  is  likely  not  only  to  be  incomplete, 
but  entirely  fallacious.  And  on  the  less  evolved 
African  of  to-day,  as  well  as  on  his  more  highly- 
developed  brother  in  more  favoured  lands, 
there  is  no  more  potent  influence  in  drawing 
him  upwards,  in  evolving  all  that  is  best  in 
him,  than  the  religion  of  Jesus  Christ,  when 
genuinely  received. 

The  Truth  on  this  Question. 

Our  readers  may  rest  assured  that  the  objec- 
tion to  missionary  work,  drawn  from  alleged 
relapses  into  heathenism,  is,  in  actual  fact,  as  ill- 
grounded  as  it  is  common  in  the  opinion  of  many. 
It  is  common  mostly  amongst  those  who  have 


19 


heard  of  such  work,  but  never  taken  the  trouble 
to  really  examine  it.  Here  is  one  opinion  from  a 
comparatively  recent  book,  “Through  the  British 
Empire,”  by  Baron  Hiibner^  : — “ It  is  no  rare 
thing  to  see  pupils,  who  have  scarcely  left  the 
excellent  Protestant  Institute  at  Lovedale,  re- 
lapse into  savagery,  forget,  for  want  of  practice, 
all  that  they  have  been  taught,  and  scoff  at  the 
missionaries.”  The  genial  writer  of  these  two 
volumes  drove  past  Lovedale  one  day  at  the 
distance  of  less  than  two  miles;  heard  something 
perhaps  from  his  travelling  companion  on  this 
important  question  ; and  yet  here  we  have  it 
in  a generalised  form — set  forth  by  a man, 
travelled  and  cultured,  acquainted  with  Euro- 
pean diplomacy,  and  at  one  time  an  ambassador 
in  a foreign  court,  as  an  opinion  on  the  results 
of  missionary  work. 

It  would  not  be  true  to  say  that  such  relapses 
do  not  occur.  They  do  occur.  We  know  such, 
both  by  name  and  history.  But  the  lurking 
fallacy  lies  in  the  indefiniteness  of  the  statement 
as  to  the  actual  number,  and  the  assumption 
that  such  is  a fair  conclusion  as  a general  opinion 
on  the  results  of  missionary  work.  That  con- 
clusion every  faithful  missionary  knows  to  be 
absolutely  false,  and  is  thankful  to  God  that  it 
is  so.  And  a careful  scrutiny  of  several  thousand 
names  has  led  us  to  the  conclusion  that  the 
number  is  comparatively  small.  We  have  not 
been  able  to  trace  this  result  to  beyond  four  to 
five  per  cent,  of  the  whole  number.  This  does 
not  mean,  of  course,  that  the  remainder  have 
been  exemplary  Christians.  The  cases  of  men 
falling  back  for  a time,  longer  or  shorter,  into 
some  of  the  sins  of  heathenism  is  one  thing  ; 
their  relapsing  into  open  heathenism  and 
remaining  there,  as  a general  result  of 
missionary  work,  which  is  the  point  really 
under  dispute,  is  quite  another.  The  former, 
we  in  common  with  missionaries  all  over  the 
world,  must  sorrowfully  admit  as  existing 
now,  just  as  it  has  always  done  among  all 
races  and  in  all  countries,  since  Christianity 
began  to  be  preached. 

' “Through  the  British  Empire,”  by  Baron  Htibner.  John 
Murray,  London,  1886. 


Causes  of  Slow  Progress. 

Amongst  the  causes  of  the  slow  progress  of 
the  African  and  his  present  low  condition,  there 
must,  undoubtedly,  be  reckoned  the  absence  of 
religious  beliefs,  which  means  the  absence  of 
definite  moral  forces  of  the  highest  kind.  The 
want  of  these,  either  in  the  individual  or  in  a 
race,  is  a serious  want,  and  has  much  to  do  with 
the  mental  vacuity  and  aimless  indefinite  life 
which  characterise  barbarism,  to  say  nothing  of 
its  animalism  and  cruelty.  If  this  be  admitted, 
it  will  afford  a complete  justification  of  the 
missionary’s  method  of  work.  His  first  and 
primary  object  is  to  implant  true  religion,  and 
thus  awaken  the  most  powerful  influence  which 
exists  for  the  guidance  and  elevation  of  the 
individual  soul.  The  Bible  is,  therefore,  his 
chief  book,  and  spiritual  results  his  best  results. 

Heredity,andcustom — that  powerful  unwritten 
law  of  heathen  life,  have  also  much  to  do  with  the 
slow  progress  which  is  made  by  a people  passing 
out  of  barbarism  into  civilisation.  We  cannot 
expect  those  on  whom  the  adverse  influences  of 
a thousand  years  are  now  telling,  to  advance  at 
the  rate  at  which  other  more  favoured  races  are 
advancing.  And,  leaving  Divine  influence  out 
of  account,  we  perhaps  anticipate  too  much  if 
we  expect  the  people  of  any  heathen  country 
to  fall  at  once  into  our  ways  and  adopt  our 
civilisation  and  Christianity  simply  on  our 
recommendation.  Human  nature,  fortunately 
or  unfortunately,  whether  for  good  or  evil,  is 
more  stable  ; and  we  must  accept  the  facts  of 
human  nature  as  they  are. 


CHAPTER  VI. 

OTHER  INSTITUTIONS  ON  TEIE  SAME  LINES. 

For  a long  time  Lovedale  has  held  on  through 
good  report  and  bad  report,  sometimes  through 
more  of  the  latter  than  the  former,  following 
these  different  but  convergent  lines  of  training. 
It  has  had  to  pass  through  a good  deal  of  storm 
and  stress,  chiefly  financial.  Its  work  also  has 


20 


been  three  times  interrupted  by  Kaffir  wars.  On 
two  occasions  the  buildings  were  occupied  by 
troops  as  a point  of  defence  ; the  third  time,  in 
1878,  only  as  a place  for  refugees.  These  wars 
may  now  be  regarded  as  things  of  the  past,  so 
far  as  that  region  of  South  Africa  is  concerned. 

Several  similar  places  were  started  at  the 
same  time  as  Lovedale  under  the  aid  which  was 
given  by  Sir  George  Grey,  when  Governor  of 
the  Cape  Colony.  It  was  impossible  that 
Missionary  Societies  should  undertake  the 
cost  of  buildings  and  other  necessary  expendi- 
ture for  commencing  industrial  work,  and 
many  years  ago  the  sum  of  .^3000  was  given 
for  buildings  at  Lovedale.  When  the  time 
came  for  investigation  of  results  by  the 
Education  Department  of  the  Cape  Colony, 
then  at  several  places  these  industrial  depart- 
ments disappeared  in  a day,  like  ships 
foundered  at  sea.  Lovedale,  however,  was 
able  to  hold  steadily  on  its  course. 

For  a long  time  the  Lovedale  method  was 
viewed  with  a doubtful  eye  by  Home  Societies. 
It  is  still  so  regarded  by  many  Societies  who 
address  themselves  to  other  and  more  special 
forms  of  missionary  work,  such  as  the  exclusively 
evangelistic.  The  mistake  here  is  assuming  that 
all  mission  fields  are  alike,  and  that  the  same 
method  is  suited  to  every  field  in  all  its  details, 
and  at  every  stage  of  its  progress.  It  is  also 
assumed,  but  wrongly,  that  the  spiritual  side  of 
missionary  work  must  suffer  when  industrial 
and  educational  processes  are  also  followed  out. 
This  may  happen,  but  not  of  any  essential 
necessity. 

Men’s  thoughts,  however,  are  widening  with 
the  process  of  the  missionary  suns,  and  there  are 
signs  that  this  Combined  Method  is  the  right 
method,  not  only  for  a small  locality,  or  for  a 
single  mission,  but  for  the  whole  African  Con- 
tinent. Societies  and  Committees  which  have 
long  been  sceptical  about  this  method,  and  about 
the  lawfulness  of  employing  funds  which  they 
regard  as  given  strictly  for  evangelistic  work  or 
preaching,  are  now  beginning  to  give  the  best 
kind  of  approval— namely,  that  of  commencing 
similar  efforts. 


Blythswood,  Livingstonia,  and  Other  Places. 

The  natives  themselves  also  understand  the 
value  of  such  instruction.  Among  institutions 
which  have  been  started  on  the  same  lines  may 
be  mentioned  Blythswood,  in  the  Transkei, 
distant  about  150  miles  from  Lovedale.  It 
may  startle  into  incredulity  some  who  read 
this  to  be  informed  that  the  native  people  of 
that  region  contributed  the  large  sum  of  ;^'45oo 
for  buildings  to  form  an  institution  of  this  kind. 
Three  different  subscriptions  of  500  each  were 
asked  for  and  paid  by  them.  No  contribution 
of  equal  magnitude  has  ever  been  paid  within  an 
equal  time  by  the  natives  of  any  part  of  the 
African  Continent.  The  story  of  Blythswood, 
its  first  inception,  and  the  efforts  made  to  create 
it,  belong  to  missionary  romance,  if  there  be  any 
romance  in  the  finance  of  such  work.  Its  story 
cannot  be  told  here,  but  a handsome  stone 
building,  with  a successful  history  of  recent 
years,  now  represents  those  three  heaps  of  money, 
chiefly  silver,  which  were  given  by  the  native 
people  of  the  Transkei,  and  carried  away  at  the 
time  for  safe  keeping  in  one  of  the  Colonial 
banks. 

Livingstonia,  on  Lake  Nyassa,  one  of  the 
most  successful  missions  of  the  present  day,  was 
planned  and  is  also  carried  out  on  the  same 
lines.  And  the  most  recently  formed  mission 
in  Africa,  the  East  African  Scottish  Mission, 
almost  under  the  Equator,  and  inland  from 
Mombassa  about  200  miles,  is  intended  to  be 
similarly  developed.  The  United  Presbyterian 
Board  of  Missions  has  also,  last  year,  resolved 
to  add  to  its  work  at  Calabar,  on  the  West  Coast 
of  Africa,  an  institution  of  the  same  practical 
kind.  In  South  Africa,  also,  there  are  several 
places  where  missionary  work  is  thus  carried  on. 
There  is  one  excellent  institution  of  the  Church 
of  England  at  Keiskamma  Hoek,  in  Kaffraria, 
and  another  in  Grahamstown.  The  French 
Protestant  Mission  in  Basutoland — a mission 
the  reality  and  excellence  of  whose  work  is 
worthy  of  all  praise — has  also  resolved  to  add 
to  its  printing  department  other  divisions  of 
industrial  work,  as  money  may  be  forthcoming. 


No  one  will  believe  that  the  French  missionaries 
in  Basutoland  are  ever  likely  to  sacrifice  the 
spiritual  for  the  secular  in  their  efforts.  No  one 
who  reads  this  statement  need  have  any  fear 
that  industrial  work  following  upon  that  of 
education,  and  supplementing  it,  in  addition  to 
constant  preaching,  will  anywhere  do  any  harm. 
It  will  only  do  good,  so  long  as  the  Gospel  of 
Jesus  Christ  is  the  life  and  soul  of  all  the  teach- 
ing  given,  the  inspiration  of  the  entire  effort, 
and  is  retained  as  the  keystone  of  the  arch  to 
give  stability,  permanence,  and  utility  to  the 
whole. 


CHAPTER  VII. 

OTHER  VIEWS— LAY  AND  MISSIONARY. 

Opinions  from  Uganda. 

Mackay,  of  Uganda,  was  one  of  the  noblest 
of  the  many  missionary  heroes  who  have  sacri- 
ficed life  itself  in  the  attempt  to  carry  the  Gospel 
into  the  dense  darkness  of  Africa.  His  latest 
views,  and  the  final  conclusion  to  which  he  came 
on  the  methods  by  which  missionary  operations 
in  Africa  at  least  should  be  conducted,  are  ex- 
pressed in  the  last  communication  he  sent  for 
publication  to  the  Committee  of  the  Church 
Missionary  Society.  That  communication  he 
did  not  live  to  finish.  It  deals  with  the  question 
of  the  means  to  be  employed  for  the  evan- 
gelisation of  Africa.  He  starts  from  the  point 
of  fourteen  years’  experience  and  comparison  of 
different  modes  of  working.  In  a letter  to  his 
friend,  the  Rev.  E.  P.  Ashe,  he  says  : — “ I feel 
strongly  inclined  to  throw  up  the  whole  matter 
on  its  present  footing,  and  try  a radically  new 
plan.”  And  Mr.  Ashe  adds  : “ Fourteen  years 
of  toil  and  fever,  and  contradiction  and  sorrow, 
and  repeated  disappointment,  and  he  is  strongly 
inclined  not  to  shake  the  dust  off  his  feet,  not  to 
return  to  England,  but  to  try  a radically  new 
plan.” 

What  this  plan  was  is  fully  developed  in 
Chapter  xvi.  of  his  Life^  beginning  at  page  445, 


and  is  given  as  an  answer  to  the  question, 
“How  is  Africa  to  be  Evangelised?”  No  more 
important  chapter  on  the  work  itself,  and  the 
means  to  be  employed  in  African  Missions,  has 
been  written  in  the  present  century. 

Africa  can  never  be  evangelised  by  white 
men,  nor  can  the  rough  work  of  laying  the 
foundation  of  a new  civilisation  be  done  by 
them.  Climate,  language,  number  of  men  re- 
quired, and  the  inevitable  expenditure  of  vast 
sums  of  money,  are  all  against  the  hope  of  that 
work  ever  being  done  by  them.  White  men  can 
but  direct  and  train  the  agents.  On  the  charac- 
ter and  quality  and  method  of  that  training,  and 
on  the  number  of  men  produced,  depends,  so 
far,  the  solution  of  that  vast  problem.  The 
means  to  be  employed  should  therefore  be  well 
considered. 

His  biographer  states  that  Mackay  latterly 
had  “strong  convictions  that  the  plan  of  working 
only  by  single  or  detached  missionary  stations 
at  great  distances  inland,  without  a strong  base 
on  the  coast,  and  occasional  stations  on  the  way, 
was  a serious  mistake  of  judgment,  and  would 
entail  enormous  expense  and  unnecessary  loss 
of  life.  His  mind  lately  seems  to  have  fixed 
itself  upon  a plan  of  work  not  altogether  untried, 
but  capable  of  considerable  expansion  and 
adaptation  to  the  supply  of  the  needs  of  Africa.” 

That  was  to  plant  strong  Central  Stations  in 
healthy  positions,  and  to  keep  them  well  manned 
and  sufficiently  supported,  and  to  utilise  the 
principles  and  methods  of  the  Normal  School 
for  the  thorough  training  of  a number  of  care- 
fully-chosen natives  of  both  sexes  ; the  training 
to  be  partly  industrial,  but  chiefly  educational 
and  spiritual. 

“ He  arrives  at  his  conclusion  by  a careful 
array  and  induction  of  facts,  and  then  illustrates 
his  plan  by  his  favourite  science  of  engineering. 

“ It  is  almost  his  last  word  on  the  subject 
nearest  his  heart,  and  is  worthy  of  careful  con- 
sideration. It  is  highly  probable  that  the  plan 
he  recommends  might  be  worked  with  great 
advantage  in  combination  with  other  methods 
which  experience  has  proved  to  be  successful  in 
Africa,  and  might  lead  to  a very  considerable 


22 


increase  in  the  number  of  faithful  and  efficient 
messengers  of  the  Cross.” 

At  very  considerable  length  in  the  remainder 
of  that  chapter  Mackay  himself  discusses  what 
he  calls  “ The  Solution  of  the  African  Problem.” 
He  gives  it  as  his  belief  that  the  missionary 
fervour  of  the  Christian  Church  is  now  being 
thoroughly  roused,  and  states  with  a kind  of 
regret  “ that  hitherto  the  methods  of  working 
have  been  a kind  of  chaos  of  vague  general- 
isations lying  dormant  in  the  minds  of  Christian 
millions,  but  that  now  these  vague  views  are 
being  transformed  into  what  may  be  called  the 
Science  and  Art  of  Missions.” 

With  unquestionable  accuracy  he  shows  that 
all  true  progress  in  real  knowledge,  and  the 
power  to  apply  it  practically,  dates  from  the 
day  when  men  began  closely  to  observe  and 
carefully  to  weigh  and  measure  facts,  and  also 
to  investigate  those  eternal  principles  ordained 
by  God,  which  regulate  or  affect  these  facts. 
He  shows  further  that  the  rate  of  such  progress 
since  then  has  been  marvellous  ; and  that  all 
success  has  been  in  proportion  to  the  closeness 
with  which  men  have  adhered  to  the  connection 
between  these  facts  and  those  principles.  In 
this  he  is  but  summarising  the  history  of  the 
inductive  method,  and  attempting  to  apply  it  to 
the  problem  in  question.  As  affecting  Africa, 
he  deals  with  the  facts  of  its  present  condition, 
its  ignorance  and  degradation,  its  past  history 
and  cruel  wrongs  and  untold  miseries,  and  the 
efforts  that  have  been  made  from  time  to  time, 
under  the  influence  of  philanthropic  impulse  or 
eager  desire  to  repair  past  injuries,  “ to  do  some- 
thing ” for  that  Continent.  That  “ something 
to  be  done,”  while  its  object  has  been  clear 
enough,  has  not  as  to  the  method  to  be  followed 
been  always  equally  clear,  nor  has  the  necessary 
persistence  and  determination  been  maintained. 
Hence  the  result  of  many  undertakings,  and  the 
expenditure  of  vast  sums  of  money  and  many 
lives,  have  been  too  frequently  only  partial  suc- 
cesses or  complete  failures.  Those  who  are 
acquainted  with  the  early  efforts  of  a generation 
ago,  such  as  the  two  Niger  Expeditions,  as  well 
as  some  other  efforts  since  then,  will  recognise 


the  historical  truth  of  his  statements.  The 
recall  of  the  Livingstone  Expedition  by  the 
Foreign  Office  in  1863  is  another  instance  of 
this  vacillation  of  purpose  and  incompleteness 
of  result,  because  success  was  not  immediate. 
Even  the  first  periods  of  many  missionary  efforts 
in  new  African  fields  have  suffered  in  the  same 
way.  Though  it  must  be  said  for  the  credit  of 
missionary  enterprise  that  it  seldom  gives  up  a 
field  it  has  once  occupied.  If  it  withdraws  for 
a time,  it  is  only  to  re-form  its  broken  line,  and 
to  advance  again  to  the  attack.  He  then  refers 
to  the  causes  of  this  want  of  adequate  success, 
or,  as  has  sometimes  happened,  of  complete 
failure.  In  the  larger  schemes  for  Africa’s 
regeneration,  these  he  sets  down  as  due  to  inter- 
mittent efforts,  to  half-hearted  action,  to  want 
of  determined  national  policy,  and  to  the  with- 
drawal of  support  of  a public  or  government 
kind,  whenever  danger  became  imminent  or 
success  was  not  speedily  apparent.  The  jealousy 
between  European  powers  as  affecting  national 
action  on  a large  scale  for  the  civilisation  of 
Africa  has  also  acted  injuriously.  And  in 
missionary  work  he  finds  some  of  the  causes 
of  failure  in  the  “ foolish  rejection  of  the 
resources  of  civilisation,  and  in  the  insuffi- 
cient staff  of  men  at  so  many  missionary 
stations  throughout  the  whole  zone  of  tropical 
Africa.” 

The  fitness  of  the  American  negro  to  do  the 
necessary  work  in  a climate  which  has  hitherto 
been  so  fatal  to  the  European  is  next  considered. 
He  rejects  the  idea  that  the  evangelisation  of 
Africa  will  be  effected  mainly  by  men  of  the 
African  race  born  in  America.  Neither  can  the 
needful  agents  come  from  India,  whose  teeming 
millions  need  their  own  small  band  of  native 
evangelists  as  much  as  Africa  does.  His  con- 
clusion is  that  if  the  continent  is  ever  to  be 
evangelised,  it  must  be  by  Africans  themselves, 
duly  trained  and  properly  qualified  for  the  work; 
and  that  strong  missionary  centres,  as  training 
organisations,  thoroughly  equipped  and  fully 
manned,  and  giving  as  good  an  education  as 
the  African  is  capable  of  taking,  along  with 
smaller  stations  at  intervals  for  preaching  or 


evangelistic  work,  is  the  right  method  to  follow 
in  the  solution  of  this  problem. 

He  states  and  illustrates  this  by  regarding  the 
work  to  be  done  as  a vast  chasm  to  be  bridged, 
and  employs  his  favourite  topic  of  illustration — 
namely,  bridge-building.  The  pier  principle, 
he  says,  is  that  hitherto  adopted  in  Africa  in 
mission  work.  Lines  of  stations  had  been 
planted,  but  too  frequently  in  unhealthy  centres, 
or  too  far  removed  from  each  other,  and  these, 
like  piers  with  bad  foundations,  have  frequently 
collapsed.  Others  have  tried  the  suspension 
principle,  but  with  no  better  success.  A tower 
of  strength  has  been  built  on  each  side  of  the 
mighty  chasm,  one  at  Free  Town  on  the  West 
Coast,  the  other  at  Frere  Town  on  the  East 
Coast,  and  strong  links  have  been  hung  out 
from  either  side  in  the  hope  of  uniting  in  the 
centre,  but  the  span  has  proved  too  great  for  the 
structure. 

Mackay’s  View  and  Illustration. 

“ Africa  for  the  African,  and  its  regeneration 
by  the  African,  is  a familiar  watchword,  and  one 
that  merits  attention  and  examination.  But 
how  is  the  African  to  impart  instruction  to  his 
fellows  until  he  first  receives  instruction  himself 
There  can  be  no  evolution  without  corresponding 
and  previous  involution.  You  can  get  nothing 
out  of  the  i\frican  without  first  putting  it  into 
him.  Every  effect  must  have  a cause,  nor  will 
water  rise  higher  than  its  source.  Merely  to 
teach  the  African  reading  and  writing,  and  the 
elements  of  religious  and  secular  knowledge,  will 
be  to  leave  him  as  before — a hewer  of  wood  and 
a drawer  of  water.  We  must  provide  the  African 
with  the  highest  education  we  can,  only  on  the 
basis  of  African  peculiarities.  Who  is  to  do 
this?  For  many  years  together,  probably  for  a 
century  at  least,  this  must  be  the  work  of  the 
Anglo-Saxon.  But  how  and  where  is  this  to  be 
done?  In  Africa  itself  Do  not  Europeans  die 
off  there  in  almost  every  part  of  its  tropical 
zones.  Are  not  our  funds  also  low,  and  existing 
stations  already  too  insufficiently  manned  to  be 
able  to  undertake  the  work  of  carefully  training 
a few  in  addition  to  our  ordinary  work  of  the 


elementary  teaching  of  many.  The  problem  is 
difficult,  and  under  the  present  regime  insoluble. 
Perhaps,  however,  we  may  look  once  more  to 
engineering  for  a solution.” 

“To  span  the  Firth  of  Forth  with  a railway 
bridge  has  long  defied  the  utmost  skill  of  engi- 
neers. The  water  is  too  deep  to  render  piers 
possible,  while  the  span  is  too  great  to  render 
the  suspension  principle  at  all  feasible.  Did 
they  therefore  entirely  abandon  the  scheme  ? 
No.  They  adopted  a natural  principle,  perfect 
in  conception  and  comparatively  easy  in  execu- 
tion ; although  the  work  is  on  so  gigantic  a scale 
that  to  compare  it  with  the  largest  existing 
bridge  is  like  comparing  a grenadier  guardsman 
with  a new-born  infant.  The  principle  is  called 
the  cantilever,  which  even  the  most  unmechanical 
mind  can  understand  at  a glance.  At  each  side 
of  the  Firth  a high  tower  is  built.  Each  of  these 
towers  is  like  the  upright  stem  of  a balance  or 
the  stem  of  a tree,  for  from  each  side  of  the  tower 
an  arm  or  branch  is  built  outwards,  one  to  the 
right  and  one  to  the  left.  For  every  foot  in 
length  that  is  added  to  the  seaward  side,  a 
similar  foot  in  length  must  be  added  to  the  land- 
ward arm,  so  as  to  make  the  balance  even.  The 
seaward  arms  on  each  side  are,  however,  not 
continued  till  they  meet,  but  stop  short  when 
their  extremities  are  several  hundred  feet  from 
each  other.  To  fill  up  this  gap  an  ordinary 
girder  is  placed,  having  its  ends  resting  on  the 
seaward  ends  of  the  two  cantilevers.  In  this 
marvellously  simple  way  the  mighty  chasm, 
one-third  of  a mile,  is  spanned,  which  could 
not  be  done  on  any  other  known  principle.” 

His  Application. 

“ Let  us  adopt  this  principle  by  analogy  as 
our  solution  of  the  African  problem.  Instead  of 
vainly  struggling  to  perpetuate  the  method  of 
feebly-manned  stations,  each  holding  only  pre- 
carious existence,  and  never  able  at  best  to 
exert  more  than  a local  influence,  let  us  select 
a few  particularly  healthy  sites,  on  each  of  which 
we  shall  raise  an  institution  for  imparting  a 
thorough  education  even  to  only  a few.  But 
instead  of  drawing  from  the  general  fund  for  the 


24 


support  of  such  institutions,  let  each  be  planted 
on  a base  of  a fund  of  its  own,  and  for  every 
man  added  to  the  staff  abroad,  let  there  be 
secured  among  friends  at  home  a guarantee  of 
sufficient  amount  to  support  him.  This  is  the 
land  arm  of  the  cantilever,  the  man  in  the  field 
is  the  seaward  arm.  Each  institution  must  be  a 
model  or  Normal  School,  no  one  being  admitted 
on  the  staff  who  has  not  been  trained  to  teach. 
The  pupils  to  receive  not  an  elementary,  but  as 
high  an  education  as  it  is  in  the  power  of  their 
teachers  to  impart,  only  with  the  proviso  that 
every  pupil  is  to  become  a teacher  himself 
These  institutions  to  be  placed  sufficiently  far 
apart  so  as  not  to  interfere  with  each  other ; 
while  for  Eastern  Africa  only  one  language — 
namely,  Swahili — to  be  adopted  in  all.  From 
these  centres,  each  with  its  large  staff  of 
teachers,  the  students  will  go  forth  to  labour 
among  their  countrymen,  thus  filling  up  the 
gap  between  the  long  arms  of  the  cantilever. 
Lovedale  and  BlytJiswood  in  South  Africa  I 
woidd  mention  as  types  already  successful  in 
no  ordinary  degree.” 

“We  cannot  put  new  wine  into  old  bottles. 
We  must  educate,  and  that  thoroughly,  those 
who  will  in  time  take  our  place  in  the  Chris- 
tianising of  their  own  continent.  To  teach  these 
African  children  to  exercise  their  reason  and 
their  conscience,  to  think,  to  judge,  is  a work 
which  must  be  done.  It  is  not  every  one  who 
will  be  able  to  take  part  in  such  a work.  Every- 
thing like  ideas  of  race  superiority  must  be 
absent  from  the  teacher’s  mind.  He  must  be 
a master  of  method,  and  first  of  all  be  able  to 
impart  the  knowledge  he  possesses.  While  pro- 
vision is  made  for  imparting  a thoroughly  good 
education,  that  must  be  pervaded  in  every  part 
by  a Christian  spirit,  and  based  on  the  Bible, 
which  will  be  the  leading  text-book,  and  which 
all  must  learn  without  exception. 

“ In  this  way  probably  soon,  but  under  our 
present  system  never,  will  the  prophecy  of  Victor 
Hugo  be  fulfilled;  that  ‘ the  next  century  will 
make  a man  of  the  African.’  ” 

This  paper  for  publication  was  marked  to 
be  continued,  but  no  continuation  ever  appeared. 


Death  too  early  laid  its  cold  hand  on  that  of  the 
writer. 

Mackay  I never  met,  though  I have  been 
within  a few  hundred  miles  of  his  field  of  labour, 
and  where  his  grave  now  is.  No  letter  ever 
passed  between  us,  though  by  some  error  or 
oversight  his  application  to  join  the  Livingstonia 
Mission  in  1875  was  not  accepted.  Months 
afterwards  I heard  of  that  application.  He  was 
at  the  time  in  Germany,  while  I was  in  Africa. 
It  was  too  late  to  remedy  the  mistake. 

But  that  he  in  Uganda,  within  a comparatively 
short  experience,  should  have  excogitated  a 
method  so  similar  to  that  now  pursued  at  Love- 
dale,  and  which  we  have  been  for  so  long  pain- 
fully working  out  by  many  experiments  and  not 
a few  failures,  is  at  least  a remarkable  coincidence. 
Our  readers  must  form  their  own  conclusions. 
No  partiality  of  friendship  led  to  this  coincidence, 
for  such  friendship  did  not  exist.  Nor  apparently 
did  any  cause,  other  than  his  own  experience  and 
his  consideration  of  the  results  of  missionary 
work,  lead  him  to  write  so  strongly,  and  thus 
pour  out  his  heart  in  entreaty  to  those  who 
have  the  home  management  of  the  missionary 
enterprise. 

It  is  this,  as  an  addition  or  complement  to  the 
essential  and  indispensable  work  of  preaching, 
or  the  purely  evangelistic  method,  which  we 
have  been  striving  at  Lovedale  to  work  out  for 
many  years.  It  was  begun  there  long  before  it 
forced  itself  so  painfully  on  his  attention.  It  is 
the  same  method  modified  by  circumstances  and 
growth.  We  cannot,  for  instance,  at  Lovedale, 
which  he  gives  as  a type,  now  apply  fully  the 
principle  of  selection  of  pupils  and  students, 
because  all  who  desire  education,  and  who  are 
willing  to  pay  for  it,  are  received.  We  cannot 
reject  them.  But,  while  this  is  a drawback, 
there  is  a corresponding  gain.  The  natives  of 
the  country  are  being  taught  to  support  them- 
selves, and  to  pay  for  their  education  and 
missionary  teaching.  Without  their  assistance 
and  co-operation  in  manifold  ways,  in  paying 
as  well  as  preaching,  the  problem  of  the  evan- 
gelisation of  Africa  can  never  be  solved.  The 
Christian  public  of  the  home  country  can  never 


25 


pay  for  that  evangelisation.  Nor  can  white  men 
be  found  in  numbers  sufficient  to  carry  it  through. 
And  throwing  the  burden  on  the  native  people 
so  largely  as  has  been  done  at  Lovedale,  and 
since  then  at  Blythswood  and  elsewhere,  is  a 
distinct  step  in  the  direction  of  African  self- 
regeneration.  It  is  also  a relief  to  the  much- 
enduring,  constantly-contributing  missionary 
public  in  the  home  country. 

Lovedale  has  many  defects.  What  we  say  is, 
that  it  is  full  of  imperfections,  but  to  these  our 
poverty  and  not  our  will  consents.  The  want  of 
means  to  sufficiently  develop  the  place  in  com- 
parison with  what  it  might  be,  and  with  the  vast 
field  over  which  its  influence  might  extend,  is  in 
part  at  least  the  cause  of  our  imperfections. 

Mackay’s  opinion,  however,  has  its  value, 
whether  generally  accepted  or  not.  It  is  the 
conclusion  reached  by  one  of  the  most  remark- 
able missionaries  of  the  present  day.  He  adopted 
this  view  after  an  Apostolic  life,  and  an  experi- 
ence such  as  few  missionaries  pass  through. 
His  self-denial,  courage,  endurance,  clearness 
of  judgment,  and  the  elevation  of  his  whole 
missionary  life  throw  utterly  into  the  shade  the 
average  self-denial  which  most  missionaries  have 
to  practise.  In  comparison  they  are  things 
scarcely  worthy  of  notice.  His  death  was  “ an 
irreparable  loss  to  the  cause  of  African  civilisa- 
tion ” ; and  the  life  of  this  “ St.  Paul  of  Uganda  ” 
will  yet  be  an  inspiration  to  many,  whose  lot  it 
may  be  to  labour  in  the  coming  day  of  Africa’s 
brighter,  better,  and  happier  future,  when  it  shall 
be  a Christian  continent. 

Other  L.4y  Opinions — Sir  Gerald  Portal’s. 

This  introduction  is  in  part  a description  of 
Lovedale  and  its  aims  ; but  it  is  also  a plea  for 
a method,  believed  to  be  specially  applicable  to 
missionary  operations  in  Africa.  The  opinion  of 
the  writer,  or  of  any  single  individual  missionary, 
however,  may  be  partial  or  prejudiced,  and 
therefore  unreliable.  The  evidence  of  laymen 
has  also  its  own  special  value.  They  judge 
from  a different  and  perhaps  a more  practical 
point  of  view  than  that  of  the  missionary. 

There  was  recently  formed  in  Eastern  Africa 
D 


a mission  on  the  same  principles  or  plan  of  work 
as  is  followed  at  Lovedale.  The  subscribers 
to  that  effort  asked  me  to  undertake  its  establish- 
ment in  the  territories  of  the  Imperial  British 
East  Africa  Company.  This  enterprise  was 
due  to  Sir  William  Mackinnon  and  several  of 
his  friends  interested  in  missions,  and  the  sum 
subscribed  was  11,840.  The  mission  was 
begun  in  1891,  and  was  settled  on  the  Kibwezi 
river.  If  wisely  managed  and  with  the  necessary 
patience,  it  has  every  prospect  of  a future  full  of 
blessing  to  the  people  of  Ukambani,  where  the 
Gospel  is  as  yet  almost  entirely  unknown.  It 
should  also  aid  in  the  development  of  the 
country,  though  in  a minor  but  real  way.  The 
road  begun  by  the  mission  has  now  been 
completed  to  Mombasa,  a distance  of  nearly 
200  miles. 

As  evidence  of  a non-missionary  kind  it  may 
be  useful  to  quote  from  the  most  recently  pub- 
lished book  on  Africa. 1 Sir  Gerald  Portal  thus 
records  his  views  on  missionary  work,  on  the 
spirit  and  method  in  which  the  lessons  of 
Christianity  and  civilisation  are  to  be  taught,  as 
well  as  his  impressions  of  the  Kibwezi  station  : — 

“On  the  i8th  of  January  we  struck  .into  an 
excellent  and  well-kept  road,  some  ten  feet  wide, 
along  which  the  men  stepped  out  bravely.  It 
led  us  for  three  or  four  miles  through  a lovely 
park-like  country,  over  a clear,  murmuring 
stream,  to  the  station  of  the  Scottish  Industrial 
Mission  at  Kibwezi,  about  200  miles  from  the 
coast.  The  road  had  indeed  been  cleared  some 
months  before  for  nearly  thirty  miles,  but  all  the 
rest  of  it  had  unfortunately  been  allowed  to 
become  so  overgrown  with  bushes  and  long 
grass  that  the  track  is  almost  imperceptible.  As 
we  approached  this  Industrial  Mission  evidences 
of  its  work  and  beneficent  influence  were  appa- 
rent on  every  side.  Fields  were  being  cultivated, 
the  natives  were  at  work,  and,  standing  with 
confidence  to  see  our  caravan  defile,  shouted  out 
cheery  greetings  to  the  men.  This  was  a re- 
freshing contrast  to  the  conduct  of  the  inhabi- 
tants of  a village  only  two  marches  back, 

’ “The  British  Mission  to  Uganda  in  1893.”  By  the  late 
Sir  Gerald  Portal.  Edwin  Arnold,  London,  1894. 


26 


who  had  fled  with  every  sign  of  panic  at 
the  sight  of  a white  man  ; and  who,  when 
with  difficulty  they  were  induced  to  come 
into  the  camp,  poured  out  bitter  complaints 
of  the  exactions,  ill-treatment,  and  the  violation 
of  domicile,  which  they  had  suffered  at  the  hands 
of  travellers. 

“ At  the  Kibwezi  Mission  we  were  received 
with  every  possible  kindness  and  hospitality, 
and  a pleasant  afternoon  was  spent  in  admiring 
the  neatness  of  the  gardens,  the  grass-built 
houses,  the  well-kept  turf  intersected  by  walks 
and  hedges,  and  in  noting  with  pleasure  the  trust 
and  goodwill  shown  by  the  natives  of  neighbour- 
ing villages.  Although  this  industrial  Mission 
had  only  recently  been  established  in  the  country 
— scarcely  a year  before — the  progress  it  had 
made  in  the  affections  of  the  people,  and  the 
general  good  it  had  already  effected  in  the 
neighbourhood,  were  really  remarkable.  The 
founders  are  to  be  congratulated  on  the  success 
of  their  enterprise,  which  bids  fair,  if  well  sup- 
ported, to  rival  in  well-doing  its  elder  sister,  the 
Lovedale  Mission  of  Southern  Africa. 

“ This  establishment  affords  another  proof,  if 
such  were  needed,  of  the  wisdom  of  introducing 
the  true  benefits  of  civilisation  among  natives, 
not  in  the  time-honoured  English  fashion,  with 
a Bible  in  one  hand  and  a bottle  of  gin  or  a 
tower  musket  in  the  other,  but  by  teaching 
simple,  useful  arts,  or  by  inculcating  an  improved 
system  of  agriculture,  the  benefits  of  which,  and 
the  additional  comforts  thus  acquired,  are  quickly 
noticed  and  appreciated  by  the  imitative  African. 
The  ordinary  African,  by  the  way,  is  not  half 
such  a fool  as  he  looks.  He  appreciates  as  much 
as  anyone  the  advantages  of  a warm  blanket  on 
chilly  nights,  or  of  an  iron  hoe  to  replace  his 
wooden  spud  in  digging  his  little  field,  and  the 
man  who  can  teach  him  how  to  earn  these 
luxuries  will  obtain  a proportionate  influence 
over  him.  But  even  in  Africa  the  general  laws 
of  supply  and  demand  are  as  strong  as  anywhere 
else.  It  is  useless  to  offer  the  ordinary  tribes- 
man wages  to  serve  as  a caravan-porter,  or  as  a 
coolie  in  some  engineering  work.  The  first  he 
connects  in  his  mind  with  heavy  loads,  sore  and 


ulcerous  shoulders,  long  marches,  swearing  head- 
men, and  possibly  a vision  of  a gang  of  poor 
fellows  fastened  together  with  chains;  the  second 
means  to  him  continuous  work,  more  brutal 
headmen,  and  probably  over  all  a terrible  white 
man  with  a long  stick,  freely  used,  and  strings 
of  loud  oaths  in  a strange  tongue.  After  careful 
consideration,  the  African  comes  to  the  con- 
clusion that  whatever  may  be  the  inducements 
offered  in  beads,  wire,  or  even  blankets,  this  sort 
of  thing  is  ‘ not  quite  good  enough.’  He  hates 
regular  hours  or  anything  approaching  to  discip- 
line, but  he  is  quite  ready  to  improve  his  own 
material  comforts,  and  even  to  work  with  that 
object  in  view,  if  anyone  will  show  him  what  to 
do  and  how  to  do  it ; but  as  the  very  foundation 
of  his  nature  is  suspicion,  he  must  first  have 
confidence  in  his  teacher. 

“ I have  no  wish  to  be  led  here  into  an  essay 
on  the  means  of  disseminating  civilisation  in 
Africa : the  whole  question  is  a most  compli- 
cated one  and  full  of  difficulties,  and  it  has 
already  formed  the  subject  of  several  thousands 
of  pages  from  far  abler  pens  than  mine.  Theories 
of  the  most  admirable  nature  have  been  laid 
down  and  clearly  expounded  ; books,  pamphlets, 
speeches,  have  proved  to  the  world  that  the 
African  native  is  a suffering  martyr  or  that  he 
is  a demon  incarnate,  and  treatment  has  been 
recommended  accordingly.  Africa  cannot  cer- 
tainly complain  of  having  received  insufficient 
attention  during  the  last  few  years,  and  yet  it 
must  be  confessed  that  but  little  progress  has 
been  made,  except  in  a few  isolated  instances. 
It  is  to  be  feared  that  the  shortcoming  has  been 
in  the  practice  of  all  the  carefully-devised  plans 
for  the  improvement  of  the  lot  of  the  negro. 
It  is  true  that  the  long  hide  whip  and  chains  of 
the  white  overseer  are  things  of  the  past,  and 
that  slave  caravans  are  now  scarce,  but  it  is  to 
be  greatly  feared  that  the  breechloader  and  the 
repeating  rifles  of  the  European  officer  and  his 
half-disciplined  troops  are  still  emptied  far  too 
often  in  the  cause  of  civilisation,  and  that  the 
fire  in  which  the  African  now  finds  himself  is 
not  much  more  comfortable  than  his  former 
passive  position  in  the  frying-pan.  All  the 


27 


theories,  rules  for  guidance,  and  plans  which 
have  been  evolved  on  this  subject,  are  useless  if 
the  first  principles  are  forgotten.  The  ordinary 
African  native  is  a curious  compound  of  suspicion, 
superstition,  child-like  simplicity,  and  mulish 
obstinacy.  If  he  knows  and  trusts  his  leader  he 
may  be  guided  gently  towards  civilisation,  may 
be  made  a useful  member  of  society,  and  even  a 
Christian,  but  he  will  resist  with  the  whole  force 
of  his  nature  any  attempt  to  kick  him  from 
behind  into  comfort  or  into  heaven.” 

The  pith  of  this  statement  is  not  more  happy 
than  its  absolute  truth.  Perhaps  there  has  been 
a little  too  much  preaching  at  the  African,  and 
too  little  patient  teaching  of  him  ; too  little 
appeal  to  the  many-sided  nature  he  possesses  in 
common  with  all  other  men,  despite  of  the 
common  opinion  that  he  is  so  degraded,  lazy, 
and  savage,  that  force  is  the  only  argument. 
The  heavy  stick  or  whip  of  hippopotamus-hide, 
with  a place  for  a week  or  a month  in  the  chain- 
gang  of  the  caravan,  is  too  frequently  the  chief 
method  of  teaching  the  African  porter.  It  is 
often  the  only  reward  or  result  of  helpless 
remonstrance,  of  some  inability,  or  for  some 
fault  or  offence,  or  grievance,  real  or  supposed. 
This  chain-gang,  I am  sorry  to  state,  is  still  an 
almost  invariable  accompaniment  of  East  African 
caravans,  even  those  led  by  Englishmen.  It 
consists  of  a number,  greater  or  less,  of  those 
regarded  as  refractory  from  any  of  the  above 
causes,  who  march  day  by  day,  it  may  be  for 
weeks,  joined  together  by  a long  chain,  one 
large  ring  of  which  is  fastened  round  the  neck 
of  each  of  the  unfortunates  so  dealt  with.  This 
method  can  be  perfectly  well  done  without,  and 
with  reasonable  dealing  there  is  ordinarily  no 
necessity  for  it.  I say  this  after  actual  trial. 
In  the  work  of  several  caravans  employed  in  the 
formation  of  the  East  African  Scottish  Mission 
no  such  means  were  used,  even  though  the  num- 
ber of  one  of  these  caravans  was  over  270  men. 
On  no  account  would  I allow  a missionary  ex- 
pedition to  be  graced  or  disgraced,  by  the  sight 
of  ten  or  a dozen  almost  naked  Africans  march- 
ing through  the  country  in  chains,  and  under 
the  blazing  sun,  carrying  loads  of  65  to  70 


pounds  on  their  heads.  Through  rough  places, 
over  steep  gullies,  and  in  winding  thorny  thickets, 
the  torture  must  be  terrible. 

This  explanation  is  necessary,  as  Sir  Gerald 
Portal’s  reference  to  the  whip  and  the  chains  of 
the  white  overseer  being  things  of  the  past,  apply 
not  to  caravans,  but  to  plantation  work  ; and 
regular  slave  caravans  are  now  less  frequent. 
The  chain-gang  in  the  East  African  caravans 
will  probably  be  abolished  by  an  order  of  the 
Imperial  British  East  African  Company,  within 
their  own  territories  at  least. 

A railway  to  Uganda  or  even  half  way,  would 
be  an  enterprise  at  once  economic,  strategic  and 
philanthropic. 


CHAPTER  VIII. 

THE  ONE  HOPE  OF  AFRICA. 

The  one  hope  for  a better  and  happier  future 
for  Africa,  and  for  its  progress  in  true  civilisation, 
is  via  Christianity.  If  there  is  no  hope  this 
way,  there  is  no  hope  any  way,  for  the  African 
Continent.  The  same  is  equally  true  of  the  rest 
of  the  world,  whether  civilised  or  not.  It  is  the 
moral  element  and  not  the  material,  which  forms 
the  chief  part  of  man’s  happiness  and  well-being, 
whatever  be  the  colour  of  skin  or  the  clime  in 
which  he  dwells.  We  may  indeed  give  the 
varied  tribes  of  Africa’s  broad  continent  all  the 
opportunities  and  advantages  which  the  present 
century  at  its  close  has  to  offer.  We  may  give 
them  education  and  the  knowledge  of  the  ad- 
vanced industrial  arts  of  to-day.  We  may  set 
up,  as  we  are  doing,  civil  administrations — at  first 
very  imperfect  or  incomplete,  because  of  their 
expense  and  absence  of  revenue,  and  the  distance 
they  have  to  cover  in  those  vast  areas  we  call 
Spheres  of  Influence.  But  without  another 
teaching,  that  of  the  Gospel  of  Jesus  Christ, 
the  hope  of  really  changing  African  humanity 
is  a vain  and  delusive  hope.  Without  this  there 
is  ground  for  a “ reasonable  despair  for  the  future 
of  the  African.”  But  with  this,  unless  all 
missionary  testimony,  and  a good  deal  of  lay 
testimony  as  well,  is  absolutely  false,  to  say 


nothing  of  what  Christianity  has  done  for  the 
civilised  world,  this  despair  is  no  longer 
reasonable. 

Yet  nothing  but  a moral  and  spiritual  force, 
such  as  Christianity  is,  will  either  begin  or  con- 
tinue the  necessary  change  or  produce  those 
results,  both  permanent  and  progressive,  which 
are  essential  to  real  success.  Those  outside 
changes  and  external  I'eforms  which  civilisation 
and  education  bring,  however  excellent  they  may 
be  in  themselves,  are  not  sufficient.  They  merely 
sweep  and  garnish  the  house  and  leave  it  empty. 
And  the  seven  or  more  devils  of  civilisation 
which  are  ready  to  enter  in,  and  will  do  so, 
are  not  much  better  than  those  of  barbarism. 
They  are  less  gross  and  savage,  less  cruel  and 
bloody,  but  scarcely  less  malignant  or  wicked. 

No  better  proof  can  be  given  than  that 
afforded  by  the  past  history  of  the  West  Coast 
of  Africa.  Long  before  any  West  African 
missions  were  established,  and  for  more  than 
two  centuries,  ships  went  there,  according  to  the 
old  books  of  African  travel,  for  gold  dust,  ivory, 
and  beeswax.  They  took,  however,  in  addition, 
cargoes  of  quite  a different  kind.  Even  before  the 
end  of  the  sixteenth  century  it  was  sound  mercan- 
tile information  in  England  that, — “ negroes  from 
the  coast  of  Guinea  were  good  merchandise  for 
traffic  in  the  West  Indies.”  The  straightforward 
commercial  directness  of  this  language,  current 
among  reputable  merchants,  who  were  also  no 
doubt  good  Christians,  disarms  remark,  but 
suggests  the  extent  of  the  change  between  then 
and  now.  On  that  coast,  the  civilising  influence 
of  rum  and  the  slave  trade,  of  brass  rods 
and  blue  calicoes,  had  for  a long  time  a fair 
field,  and  even  abundant  and  exclusive  favour. 
What  did  this  influence  by  itself  produce  to  the 
unhappy  people  of  that  coast?  Degradation  of 
soul  and  body,  exportation  of  the  strength  and 
labour  of  the  country,  and  a social  condition 
which  may  be  fitly  compared  to  the  pestiferous 
malaria  produced  by  the  mud,  mangroves, 
rank  vegetation,  and  heat  of  those  steaming 
rivers.  The  theory  of  improving  the  African 
anywhere,  through  all  the  wide  area  in  which  he 
dwells,  by  commerce  or  civilisation  only,  is  a 


very  surprising  one.  What  is  there  in  either 
the  one  or  the  other,  by  itself,  to  morally 
improve  a savage,  except  to  sharpen  his  wits 
and  make  him  more  cunning  and  overbearing, 
and  supply  him  more  abundantly  with  materials 
for  a more  animal  kind  of  life.  Civilisation, 
that  “complex  entity”  so  difficult  to  define,  has 
to  do  with  the  present  life.  It  is  a “gift  of  God” 
as  well  as  a result  of  man’s  activity,  and  like  all 
His  other  gifts,  may  be  used  by  man  for  good 
or  evil ; to  rise  higher  or  sink  lower,  according 
as  it  is  accompanied  or  not  by  moral  influence. 
But  by  itself,  for  moral  purposes,  as  every 
missionary  knows,  it  is  pointless  and  powerless  ; 
and  to  primitive  races  by  itself  is  a dangerous 
gift. 

This  view,  that  the  one  hope  of  Africa,  and 
not  less  that  of  all  other  continents,  lies  in  the 
religion  of  Jesus  Christ,  may  seem  to  many — 
a pious  missionary  reflection,  merely  that  and 
nothing  more.  Let  us  escape  from  the  limited 
view  of  missionary  opinion  into  the  wide  horizon 
and  clear  air  of  modern  Evolution.  One  of  the 
latest  and  most  advanced  of  its  apostles,  has 
done  the  world  and  modern  science,  the  very 
great  service  of  calling  attention  to  the  import- 
ance of  religion,  not  only  as  a factor  in  human 
progress,  but  as  the  absolutely  dominating 
influence  in  race  advancement.^  Race  qualities, 
as  also  factors  in  that  progress,  are  admitted  no 
doubt ; but  a power  is  needed  to  turn  these 
qualities  to  the  best  uses — the  good  of  mankind 
rather  than  only  and  solely  to  the  aggrandisement 
of  a particular  individual  or  race.  And  according 
to  the  quality  of  the  religion,  its  moral  purity, 
and  the  amount  of  truth  it  contains,  so  also  has 
been  its  influence  and  power. 

Taking  the  word  religion  in  its  widest  sense, 
most,  if  not  all  missionaries  will  agree  with  one 
of  the  fundamental  statements  of  that  work, 
that  : 

“ In  the  religious  beliefs  of  mankind  vve  have  not 
simply  a class  of  phenomena  peculiar  to  the  childhood  of 
the  race.  We  have  therein  but  the  characteristic  feature 
of  our  social  evolution.  These  beliefs  constitute  the 

'“Social  Evolution.”  By  Benjamin  Kidd.  London: 
Macmillan  & Co.,  1894. 


29 


natural  and  inevitable  complement  of  our  reason.  . . . 
They  are  apparently  destined  to  grow  with  the  growth, 
and  develop  with  the  development  of  society,  while  always 
preserving  intact  and  unchangeable  the  one  essential 
feature  they  all  have  in  common  in  the  ultra-rational 
sanction  they  provide  for  conduct.  And  lastly  as  we 
understand  how  an  ultra-rational  sanction  for  the  sacrifice 
of  the  interests  of  the  individual  to  those  of  the  social 
organism,  has  been  a feature  common  to  all  religions, 
we  see  also,  why  the  conception  of  sacrifice  has  occupied 
such  a central  place  in  nearly  all  religious  beliefs ; and 
why  the  tendency  of  religion  has  always  been  to  surround 
this  principle  with  the  most  impressive  and  stupendous 
of  sanctions.” 

This  is  but  an  expression  in  scientific  form  of 
certain  observed  facts,  and  their  application,  to  a 
theory  of*  man’s  history  and  progress.  This  is 
also  the  missionary’s  belief,  experience,  and 
hope.  He  has  seen  this  factor  at  work.  Under 
the  influence  of  some  of  the  lower  forms  of 
natural  religion — it  may  be  that  of  fetishism,  or 
that  of  any  other  name  or  kind — the  African  is 
a very  slightly  evolved  man,  especially  as 
compared  with  men  of  many  other  races.  This 
black  believer  in  his  own  natural  religion  of  fear 
and  grotesque  faith,  of  dread  of  witchcraft,  and 
strange  practices  to  protect  himself  from  its 
influence,  is  in  consequence  and  at  times  rather 
an  incomprehensible  creature,  and  occasionally  a 
very  cruel  one.  But  the  missionary  frequently 
sees  him  pass  on  to  a belief  in  a higher  and 
purer  religion,  namely,  the  revealed  or  super- 
natural religion  we  call  Christianity.  In  the 
change  or  transit  he  passes  from  the  level  of  a 
lower  to  that  of  a higher  kind  of  man — so  far  as 
the  rationality  or  humanity  of  his  actions  is 
concerned. 

•To  bring  about  this  change,  all  influences 
except  that  of  religion,  even  the  strongest 
arguments  and  personal  inducements  are  entirely 
ineffective.  He  prefers  his  old  savage  life,  with 
its  absence  of  restraint,  from  clothes  to  morals, 
and  its  free  indulgence,  undiluted  and  un- 
embittered by  anything  conscience  may  suggest. 
It  is  no  argument  to  assert  that  certain  social 
or  personal  advantages  may  have  weighed  with 
him.  Generally  the  social  results  are  dis- 
advantageous, and  even  at  times  there  may  be 
persecution.  Nor  is  it  any  mere  restless  desire 


for  novelty  that  leads  to  such  change.  Despite 
of  a common  platitude  of  missionary  platforms 
about  the  heathen  “calling  for  the  Gospel,” — they 
do  not  want  it,  and  they  are  not  calling  for  it. 

Their  condition  is  calling,  but  not  themselves; 
and  the  duty  of  Christians  is  calling  on  them  to 
act.  I never  yet  met  an  African  who  wanted  to  be 
troubled  with  the  Gospel,  till  it  began  to  trouble 
him.  But  when  it  does  trouble  him  effectually, 
marvellous  is  the  change  it  makes.  It  would 
delight  the  heart  of  the  most  thorough -going 
evolutionist  of  the  school  to  which  the  now 
distinguished  author  of  “ Social  Evolution  ” 
belongs,  to  see  how  the  preferences  and 
“interests  of  the  individual”  become  subordinate 
to  “those  of  the  social  organism”;  and  how  the 
antagonism  between  “ the  inner  and  the  outer 
life,  the  natural  man  and  the  spiritual  man  ” is 
reconciled  when  the  new  religion  lays  hold  of  the 
slightly-evolved  primitive  man.  It  all  lies  in 
this,  that  Christianity  awoke  the  sleeping 
spiritual  man.  Or  if  the  evolutionist,  as 
necessary  to  his  argument,  will  not  concede 
that  the  spiritual  man  was  sleeping,  the  new 
religion  took  him  by  the  hand  and  led  him  out 
of  a land  of  thick  darkness,  gloom,  and  horror — 
fllled  with  malevolent  shades  and  dreaded 
spectral  powers — and  brought  him  into  the 
clear,  sweet  light  of  a simple  belief  in  a God  of 
goodness  and  love,  such  as  Christianity  reveals. 
It  cannot  be  otherwise,  since  that  religion 
comes  from  Him  in  whom  is  no  darkness  at  all. 

There  is  nothing  new  in  this.  It  is  a different 
statement  of  the  old  truth  that  the  Gospel  of 
Christ  becomes  the  power  of  God  to  every  one 
that  believeth,  whatever  be  his  colour  or  condi- 
tion— white  Caucasian,  or  black  African.  All  the 
radii  of  a circle,  however  vast,  find  both  starting 
point  and  terminus  in  its  centre.  And  equally 
many  of  the  perplexing  facts  in  a wide  area  of 
human  life,  history,  and  varying  condition,  find 
an  explanation  in  the  power,  effects,  and  exist- 
ence of  the  religion  of  Jesus  Christ — revealed 
though  it  is,  and  supernatural  though  it  be. 
This  dread — or,  perhaps,  more  truly,  this  dis- 
like— of  the  super  or  supra-natural  in  religion  is 
unreasonable  ; and  probably  the  day  is  not  far 


30 


distant  when  it  will  be  deemed  as  equally  un- 
scientific. It  cannot  be  worthy  of  science  to 
ignore  palpable  facts.  Life  is  more  than  logic. 
Man  is  more  than  intellect.  Brain  is  not  all  of 
him.  And  Reason’s  high  function  finds  regions 
in  man’s  life  where  its  eye  and  its  ear  are  powerless 
and  its  processes  are  inapplicable  and  unwork- 
able. There  are  human  fears  which  may  be  called 
irrational,  but  that  does  not  dissipate  them. 
There  are  joys  which  may  be  called  illogical,  but 
that  does  not  despoil  them  of  their  quality,  their 
value,  or  their  use.  There  are  impressions  and 
convictions  in  man’s  spirit  as  fixed  and  immov- 
movable  as  the  fundamental  laws  of  thought. 
And  the  truth  seems  to  be,  that  there  is  the 
impact — however  ethereal  it  may  be — of  the 
supernatural  world  on  man’s  life,  and  to  exclude 
that  element  from  his  religion  is  neither  wise 
nor  practically  possible.  The  savage  man 
cannot  do  it,  and  the  civilised  man  who  tries  it, 
only  succeeds  in  a partial,  dissatisfied  sort  of 
way  ; and  he  has  to  keep  repeating  to  himself 
that  he  has  done  so,  though  he  is  doubtful  all 
the  while  of  his  success. 

Perhaps  many  or  even  most  missionaries,  if 
asked  whether  they  accept  all  that  is  embraced 
within  the  two  words  “ Modern  Evolution,”  may 
hesitate  before  they  add  “ Amen.”  They  may 
even  look  with  profoundest  wonder  at  the 
upward  steps  by  which  the  Ascent  of  Man  is 
said  to  have  been  accomplished  ; and,  if  asked 
to  assent,  even  the  boldest  may  hold  his  breath 
for  a time.  The  element  of  duration  may  also 
puzzle  them.  The  evolutionist  wants  aeons  for 
his  process.  The  missionary  can  do  with  less. 
In  morals,  as  in  mechanics,  the  intensit)^  of  the 
factor  diminishes  the  necessity  for  time.  The 
tremendous  chasm  between  fetishism  and 
Christianity  is  seen  to  be  passed  over  at  a single 
bound  in  the  lifetime  of  the  individual.  The 
irrational  conduct  and  cruel  life  of  the  former 
give  place  to  the  rational  conduct  and  gentler 
life  of  the  latter.  The  chasm  between  the 
two  states  was  not  bridged  over  by  a slow 
evolutionary  process  built  up  of  material 
influences  and  conditions,  which  in  some  per- 
fectly unaccountable  way  assumed  to  themselves 


moral  powers,  and  so  transformed  the  man 
morally  while  elevating  him  from  a lower  to  a 
higher  material  state.  On  the  contrary,  the 
change  came  with  comparative  suddenness,  like 
the  dawn  in  tropical  lands.  The  orb  of  a new 
power  shot  up  in  the  darkness  of  the 
previous  life.  And  as  men  walk  straight 
in  the  light,  though  they  wander  and  grope  in 
the  darkness,  the  straight  course  of  rational 
conduct  forthwith  proclaimed  the  enjoyment  of 
a new  day.  All  missionaries  have  seen  this 
transformation  of  life  take  place.  And  what- 
ever they  assent  to,  few  or  none  will  withhold 
their  assent  and  testimony  to  the  power 
of  religion  to  effect  changes  in  the  individual, 
after  all  other  forces  have  failed.  And  the 
multiplication  of  that  influence  has  the  same 
effect  collectively,  or  in  the  language  of  the 
evolutionist,  on  the  social  organism.  He  seeks 
the  laws  which  regulate  that ; the  missionary 
seeks  the  man  out  of  whom  it  is  built  up. 

If  all  this  be  true  the  missionary  needs,  no 
apology  for  his  work.  In  the  regeneration  of 
Africa  or  of  any  heathen  land,  the  truths  he 
teaches  are  the  main  and  indispensable  factors. 
It  is  true,  he  does  not  rest  his  belief  on  such 
reasoning.  The  foundations  of  his  activity  are 
the  more  fixed  ones  of  personal  experience,  of 
generalisations  from  the  world’s  past  history, 
and  first  and  last,  the  promises  and  purpose 
of  God  about  this  world  and  the  men  who  dwell 
in  it,  as  he  believes  and  comprehends  these 
declarations.  But,  so  far,  the  Missionary  and 
the  Evolutionist,  or  some  of  them,  are  at  one. 
The  latter  says  that  religious  beliefs  form  the 
most  powerful  influences  in  the  development  of 
mankind.  The  missionary  says  that  is  true, 
that  all  his  experience  confirms  this  ; and  he 
further  adds,  that  the  truths  of  Christianity  are 
the  most  effective,  the  purest,  and  the  most 
beneficial  in  their  influence,  as  well  as  the 
strongest  and  most  permanent,  when  they  really 
take  root.  And  wishing  the  evolutionist  success 
in  his  inquiries  in  the  same  excellent  direction, 
and  many  more  conclusions  of  the  same  kind 
as  at  once  scientifically  true  and  practically 
useful,  the  missionar}’  turns  to  his  own  proper 


31 


work  of  trying  to  inculcate  belief  in  these  religious 
truths.  All  this  paves  the  way  for  the  appeal 
that  is  now  to  be  made.  It  is  not  for  African 
missions  only.  What  applies  to  them  applies 
to  all. 


CHAPTER  IX. 

CONCLUSION. 

Application  of  the  above  View  and  an  Appeal. 

To  make  a new  continent  with  different  and 
better  men  in  it,  some  influence  is  needed  of  a 
kind,  which,  when  once  started,  will  be  what 
may  be  called  morally  automatic.  Or,  to  vary 
the  illustration,  a seed  needs  to  be  planted  which 
will  distribute  and  re-sow  itself  as  time  goes  on. 
No  other  force  but  Christianity  possesses  this 
power.  Either  illustration  will  suit.  For  the 
seed  of  the  kingdom  of  heaven  tends  to  re-sow 
itself,  and  in  the  heart  of  the  individual  no  truth 
is  so  self-acting  as  those  truths  which  constitute 
the  pure  religion  of  Jesus  Christ — -when  it  is  a 
reality  in  the  heart.  In  all  temptations,  circum- 
stances, and  occasions  of  duty,  it  is  there  with 
its  warning,  advice  or  prompting.  Men  and 
women  are  wanted  to  teach  those  truths.  And 
no  one  can  truly  teach  Christianity  except  those 
who  themselves  really  know  and  possess  it. 
Here,  then,  comes  in  the  appeal  and  the  neces- 
sity for  Christian  men  and  women  to  give 
themselves  to  such  work,  which  is  not  merely 
that  of  preaching  at  stated  times,  however 
frequent,  but  of  supplementing  such  preaching 
by  the  use  of  all  those  agencies  and  appliances 
which  develop  the  intellectual  and  moral  nature 
as  well.  The  objection  may  be  urged  that  such 
agents  cannot  become  formal  preachers  of  the 
Gospel.  Every  one  in  the  country  who  engages 
in  Christian  work  is  not  a regularly  ordained 
preacher.  There  are  other  ways  of  doing 
missionary  work  besides  preaching. 

Africans  at  first,  and  indeed  at  all  stages, 
learn,  as  we  all  do,  by  what  they  see  as  well 
as  what  they  hear.  Abstract  truth,  however 


comprehensive,  does  not  tell  on  them.  At  first 
it  is  little  better  to  them  than  the  higher  mathe- 
matics to  a child.  But  the  life  and  activity  of 
the  missionary  agents  tell  wonderfully  without 
much  formal  speech.  And  the  mission  station 
should  be  to  them  an  object  lesson  in  order, 
progress,  cleanliness,  and  industry,  as  well  as 
religious  teaching  ; and  be  also  a place  where 
they  may  be  always  sure  of  kind  treatment.  All 
this  can  only  be  accomplished  by  a variety  of 
means,  by  much  teaching  which  cannot  find  a 
place  in  formal  preaching,  and  by  other  agents 
than  the  one  or  two  paid  agents,  who  form  the 
regular  staff  of  the  mission  specially  devoted  to 
such  work.  The  latter  class  are  inadequate  in 
numbers,  time,  and  energy.  Hence  the  neces- 
sity for  the  existence  of  this  new  arm  of  the 
missionary  service — a volunteer,  or  unpaid,  or 
honorary  contingent,  whose  work  shall  be  less 
fi.xed  than  the  statutory  duty  of  the  paid 
missionary — but  scarcely  less  important  as 
filling  up  the  gaps,  and  giving  it  the  firmness 
which  belongs  to  all  complete  and  well  organised 
work.  Hence  the  following  appeal : — 

Appeal  to  Christian  Men  and  Women. 

There  are  in  this  country  large  numbers  of 
highly,  or  at  least  well  educated  men  and  women 
— more  of  the  latter  than  the  former — who  have 
means,  and  leisure,  and  sympathy  with  Christian 
work  at  home  and  missionary  work  abroad,  and 
who  yet  have  found  no  sphere  for  their  energies. 
They  have  never  thought  of  formally  entering 
the  missionary  service  as  a profession,  because 
they  do  not  need  to  do  so.  For  want  of  a 
definite  invitation,  or  because  they  think  no 
field  exactly  suits  or  needs  them,  or  that  there 
is  no  post  they  can  fill,  their  missionary  sym- 
pathy, personal  energy,  gifts,  and  education,  lie 
comparatively  unused,  and  life  slips  on  till  it  is 
too  late  to  take  a new  course.  Yet  in  some 
instances,  such  as  that  of  Miss  Tucker,  better 
known  as  A.L.O.E.,  the  choice  is  sometimes 
made  late  in  life.  A similar  instance  is  that  of 
Mr.  Monro,  C.B.,  late  Chief  Commissioner  of 
Police  in  London.  Though  he  is  what  may  be 
called  an  independent  missionary — that  is,  is 


32 


not  formally  associated  with  any  Society,  he  yet 
acts  in  close  and  sympathetic  connection  with 
the  Church  Missionary  Society  in  one  of  their 
fields  of  labour,  Krishnagar  in  India.  He  also 
holds  a position  on  the  Calcutta  Corresponding 
Committee,  which  is  the  local  administrating 
body  of  that  Mission  in  Bengal.  There  are 
others  who  have  never  regretted  their  decision. 

That  there  are  many  such  ladies  both  in  Great 
Britain  and  America  cannot  be  doubted.  They 
possess  the  wish  to  work,  but  the  way  is  not 
open.  The  fault  is  not  theirs,  but  that  of  their 
surroundings.  A certain  unwritten  law  circum- 
scribes their  energy  and  willingness  to  work. 
They  have  abundant  leisure,  and  are  often 
“weary  of  the  rolling  hours”;  and  sometimes 
“ know  so  ill  to  deal  with  time  ” that  life  becomes 
often  more  or  less  insipid. 

There  are  also,  though  in  smaller  numbers, 
young  men  who  have  leisure  and  culture  and 
enough  to  live  on,  and  who  also  think  sometimes 
life  might  be  better  spent  in  helping  the  spread  of 
Christianity  abroad,  than  in  making  a little  more 
money,  or  merely  amusing  themselves  at  home. 
There  is  room  and  need  for  all  such  in  the 
mission  field.  There  are  now,  and  have  been  a 
few  such  men  and  women  so  engaged  in  such 
mission  work.  The  Hon.  Ion  Keith  Falconer 
was  one  of  them.  He  chose  the  blazing  climate 
of  Aden,  or  near  it,  and  the  not  very  inviting 
field  of  work  among  the  Mohammedans  of 
Sheikh  Othman,  in  Southern  xArabia.  And  I 
have  met  such  cultivated  women  in  Central 
Africa,  at  Zanzibar  in  connection  with  the 
Universities’  Mission,  and  also  at  other  places. 
One  well-known  inland  mission  in  China  has 
been  fortunate  enough  to  attract  a considerable 
number  of  such  volunteers.  The  C.M.S.  and  the 
S.P.G.  Societies  have  also  a considerable  force  of 
this  kind.  This  excellent  addition  to  the  regular 
missionary  staff  is  more  common  in  English 
than  in  Scottish  Missions,  though  it  is  not 
quite  unknown  among  the  latter.  There  are 
such  ladies  at  the  Blantyre  Mission  on  the 
Shire  Hills,  and  at  the  Gordon  Mission  in  Natal, 
founded  by  the  family  of  Lord  Aberdeen,  as 
well  as  in  those  missions  already  mentioned. 


But  at  Lovedale  not  one  such  labourer  has  as 
yet  joined  us,  though  before  long  it  is  possible 
there  may  be  a few.  Yet  Lovedale  is  one  of 
those  places  which  offers  the  greatest  variety  of 
missionary  work  to  those  who  are  able  and 
willing  to  do  it.  xAny  one  who  has  some  gift  he 
is  willing  to  use  for  the  cause  of  Christ,  or  can 
acquire  some  qualification  to  suit  him  for  work, 
might  find  a sphere  there.  We  could  take 
twenty  such  workers  and  find  employment  for 
all — the  time  and  amount  of  work  to  be  so  fixed 
by  those  who  offer.  The  only  condition  is  that 
each  man  be  able  to  do  some  one  thing,  and  to 
be  able  to  do  it  well ; and  be  willing  to  communi- 
cate his  knowledge  to  others,  and  observe  fixed 
and  regular  hours  of  duty.  By  the  addition  of 
such  volunteers  the  number  now  taught  at  Love- 
dale might  be  doubled.  Its  efficiency  might  be 
far  more  than  doubled,  and  its  influence  made 
to  extend  over  a wide  region  stretching  north- 
wards to  the  Equator. 

The  chief  argument  for  this  volunteer  service, 
in  addition  to  what  has  already  been  stated,  is 
that  it  not  only  increases  the  comparatively 
small  force  at  work  as  yet  in  heathen  lands— 
small  when  the  population  on  which  they  act  is 
taken  into  account,  but  it  is  the  only  way  by 
which  an  adequate  force  can  be  raised  and 
maintained.  Frequent  deficits  indicate  that 
missionary  expenditure  is  always  outgrowing 
income,  and  as  a rule  missionary  committees 
are  chronically  impecunious.  Yet  there  is  a 
store  of  force  in  the  shape  of  unutilised  labour, 
largely  lying  un wrought  at  home,  for  want  of 
invitation  and  organisation.  It  is  like  the 
unused  force  of  our  waterfalls  from  Niagara  to 
the  small  streams  of  our  Scottish  hills,  which  is 
now  being  converted  into  mechanical  power  and 
light.  For  thousands  of  years  that  latent  force 
has  been  running  to  waste.  These  streams, 
large  and  small,  have  delivered  their  tribute 
waters  to  the  sea,  and  while  doing  so  have 
blessed  and  beautified  the  lands  through  which 
they  wander.  But  now  their  waste  power  is 
being  turned  to  delightful  and  valuable  uses. 
They  are  none  the  worse,  and  the  dwellers  on 
their  banks  are  much  the  better — ^being  greatly 


33 


benefited  and  enriched.  The  gigantic  scheme 
by  which  Niagara  is  now  being  turned  to  use 
will  verify  this  illustration.  But  before  this 
power  can  be  so  caught  as  it  passes,  skill  and 
thought,  and  the  intervention  of  the  electrician 
with  his  subtle  processes  are  needful,  and  the 
necessary  mechanism  has  to  be  set  up. 

There  is  in  the  Christian  Church  a similar 
force.  It  consists  of  genuine  sympathy  and 
interest  in  missions,  and  a willingness  to  work, 
which  require  skill  and  organisation  to  employ. 
It  will  take  some  time  and  some  delicate  work 
so  to  arrange  and  combine  it.  But  what  has 
been  done  in  the  case  of  the  Salvation  Army  in 
home  work — whether  we  approve  of  all  its  forms 
and  methods  or  not — may  be  done  for  the 
mission  work  abroad. 

The  idea  may  seem  to  many  Utopian  and 
Quixotic.  So  also  did  the  whole  enterprise  of 
missions  at  the  beginning  of  this  century  when 
the  consecrated  cobbler  dreamt  day  and  night 
about  the  conversion  of  India.  There  are  gentle 
women  and  energetic  men  who  might  be  so 
employed — only  a few  might  be  forthcoming 
at  first,  but  more  would  follow  after  a time. 
Undoubtedly  there  is  a class  of  such  labourers 
existing.  Its  existence  is  due  to  the  more 
practical  forms  in  which  the  Christianity  of 
our  day  is  manifesting  itself.  And  its  repre- 
sentatives if  they  were  asked — Why  stand  ye 
idle  all  the  day?  might  say  with  justice — Because 
no  man  hath  hired  us!  This,  interpreted  here, 
means,  because  no  missionary  committee  hath 
invited  or  organised  us.  To  all  such  who  may 
be  willing  thus  to  serve  Christ,  there  need  be 
no  hesitation  in  saying — Go  or  come  ye  also 
into  the  vineyard,  by  offering  to  go  ; and  be 
sure  of  this,  that  whatsoever  is  right,  that  shall 
ye  receive,  when  the  day  is  done,  which  it  will 
very  soon  be. 

This  form  of  service  has  the  further  value  that 
it  is  a distinct  advance  in  the  idea  of  missions, 
as  a duty  of  the  individual,  and  not  the  business 
only  of  the  Church  in  its  collective  capacity  or 
responsibility.  It  represents  the  best  and  highest 
form  of  giving.  It  is  not  merely  the  giving  of 
one’s  money  but  of  one’s  self — best  expressed  by 
E 


the  man  who,  when  asked  what  he  meant  to  put 
into  the  collection  at  a missionary  meeting,  said 
he  meant  to  put  himself  into  the  plate.  There 
is  no  fear  that  this  auxiliary  force  will  become 
too  large  to  be  employed. 

The  second  century  of  Protestant  Missions 
will  not  be  very  old  before  this  force  will  be  a 
very  large  one.  It  hardly  needs  to  be  a prophet 
to  foresee  that. 

One  or  two  hints  or  friendly  cautions  to  any 
who  may  think  of  such  work  are  all  that  is 
necessary.  The  first  thing  to  make  sure  of  is 
the  motive.  This  is  all  important,  and  though 
it  may  be  in  this  case  as  in  so  much  of  human 
conduct,  more  or  less  mixed,  yet  if  the  main 
element  exists,  no  one  need  go  far  wrong  or  feel 
much  doubt.  That  motive  is,  and  always  should 
be,  a sincere  desire  to  obey  Christ’s  last  com- 
mand, and  pity  for  human  souls  to  whom  life 
must  be  a strange  mystery,  and  death  a very 
great  darkness.  Nothing  else  as  a motive  will 
do.  Ambition  is  of  no  use.  Religious  restless- 
ness will  not  be  cured  by  a new  field  in  another 
latitude.  We  change  our  skies,  but  not  our 
minds,  by  sailing  across  the  seas,  to  missionary 
work  or  any  other  occupation.  Constitutional 
activity,  mental  or  physical,  will  be  of  use,  but 
not  of  the  highest  use  without  the  power  of  the 
true  motive.  The  native  people  everywhere 
recognise  with  an  unerring  instinct  the  missionary 
who  is  anxious  for  their  good,  because  he  loves 
and  pities  them,  and  who  works  for  this  end, 
rather  than  for  the  mere  success  or  eclat  of  the 
work,  because  it  is  his.  This  latter  end  is  a 
subtle  temptation  of  the  devil’s  own  devising, 
and  it  dogs  the  steps  of  the  missionary  as 
steadily  as  his  own  shadow. 

And  as  to  qualifications,  natural  or  acquired, 
not  every  one  who  thinks  himself  or  herself 
qualified  to  become  a missionary  is  so  merely 
by  the  existence  of  such  a wish  or  desire,  or 
even  purity  of  motive.  A trial  for  a few  years 
and  experience  alone  can  decide  that. 

Another  hint  Lo  all  such,  or  any  who  offer,  is 
this  : — Join  some  regularly  established  society, 
preferably  that  attached  to  the  church  with 
which  you  are  connected,  rather  than  new 


34 


enterprises  or  less  regularly  constituted  organisa- 
tions. New  enterprises  require  experienced  men ; 
and  the  main  burden  and  responsibility  of  them 
should  fall  on  the  regulars  of  the  missionary 
force — supplemented  if  absolutely  necessary  by 
those  who  are  volunteers,  and  who  have  their 
experience  to  gather.  Do  not  be  led  away  by 
missions  or  organisations  promising  a primitive 
simplicity  and  method  in  the  work.  There  is 
no  royal  road  to  missionary  success  either  indi- 
vidual or  general,  so  far  as  human  effort  goes. 
A century  of  experience  has  taught  many  lessons 
to  those  regularly  constituted  societies  which 
now  direct  the  great  work  of  the  mission  enter- 
prise at  home. 

Some  again,  who  cannot  go  as  unpaid  agents, 
are  led  to  join  missionary  enterprises,  and 
are  misled  by  the  idea  of  self-supporting 
missions.  There  are  no  such  things  in  reality. 
The  agents  of  all  missions  must  be  either  of 
the  class  to  whom  this  appeal  is  made,  and  who 
in  God’s  providence  have  enough  to  live  on 
without  the  necessity  of  working ; or  they 
belong  to  the  class  who  have  not  such  means, 
and  who  must,  therefore,  become  the  paid 
agents  of  some  society  if  they  are  to  become 
missionaries  at  all. 

The  best  proof  of  the  need  and  value  of  asso- 
ciation or  co-operation  with  some  of  these  older 
societies  may  be  given  in  a single  sentence. 
It  is  this.  The  bulk  of  the  missionary  work  of 
the  world  has  been,  and  is  now  being  done  by 
the  older  and  more  regnlarly  constituted  societies. 
They  have  each  a history  and  a varied  experi- 
ence to  guide  them.  They  have  also  the  con- 
stituency of  a Christian  Church  behind  them  to 
give  the  necessary  financial  steadiness,  and 
enable  them  to  overcome  temporary  reverses. 
Separate  or  independent  missions  are  valuable, 
but  the  others  have  done  the  work.  I shall 
avoid  taking  instances  from  Presbyterian 
Missions,  though  such  might  be  given.  I 
might  refer  to  the  London  Missionary  Society, 
whose  early  efforts  gave  a great  impulse  to 
missionary  work  in  the  first  half  of  this  century, 
and  which  now  covers  an  extensive  field.  There 
is  also  the  still  older  Society  for  the  Propagation 


of  the  Gospel,  whose  agents  work  with  wonder- 
ful devotion,  though  there  is  less  co-operation 
with  other  societies  abroad  than  is  desirable. 

Instead,  I shall  take  the  largest  of  all,  the 
Church  Missionary  Society.  The  stations  of 
this  noble  Society  and  splendid  organisation 
girdle  the  globe  and  thrive  in  every  climate. 
They  stretch  from  the  rigorous  North-west  of 
the  American  Continent  in  Alaska  to  Sierra 
Leone  and  Yoruba  in  West  Africa,  and  Uganda 
in  the  East ; through  Arabia  and  Persia  and 
India,  west,  south,  and  north  ; through  China, 
Japan,  and  New  Zealand.  The  methods  of 
this  Society  embody  a great  variety  of  forms 
of  work,  yet  they  chiefly  run  on  the  great 
trunk  line  of  missionary  effort  — preaching 
or  evangelistic  work,  with  more  or  less 
educational  work  in  addition,  in  most  of 
its  fields.  It  is  impossible  to  study  the  work 
of  this  vast  organisation,  which  controls  the 
expenditure  of  a quarter  million  sterling 
annually,  with  a correspondingly  large  force 
of  agents,  Europeans  and  natives  of  many 
climes,  colours,  and  nationalities,  without 
admiration  ; and  without  the  prayer,  that  God 
may  further  bless  its  efforts  for  the  coming  of 
Christ’s  kingdom  on  this  earth. 

So  varied  are  now  the  fields  of  missionary 
work,  that  it  is  possible  to  choose  almost  the 
degree  of  latitude  as  well  as  the  people,  among 
whom  one  wishes  to  labour,  though  the  greater 
portion  of  that  field  lies  within  the  tropics. 
Even  in  Africa  there  are  to  be  found  regions 
with  the  finest  climates,  as  well  as  others  with 
the  worst  or  deadliest  in  the  world.  The  former 
lie  in  the  south  and  north,  and  the  latter  on  the 
West  Coast  and  in  the  low  valleys  of  the  great 
rivers,  though  experience  is  lessening  the  dangers 
of  residence  even  in  these  valleys. 

Nothing  in  the  above  appeal  is  to  be  con- 
strued into  the  view  or  notion  that  any  one 
is  fitted  to  become  a missionary  to  the  heathen, 
simply  because  he  has  a strong  desire  and  a 
pure  motive.  Perhaps  there  has  been  a ten- 
dency amongst  more  than  one  of  the  indepen- 
dent missions  to  familiarise  the  mind  of  the 
English  people  with  this  false  idea.  It  is  a pity 


35 


to  keep  any  one  back  who  is  anxious  to  go 
abroad  to  aid  in  the  spread  of  Christianity — • 
the  one  great  remedy  for  the  world’s  ills.  But 
the  conditions  of  missionary  service  are  less 
simple  than  they  were  ; and  every  year  they 
are  becoming  less  so.  The  principle  of  division 
of  labour  is  being  more  and  more  applied  ; and 
a man  must  be  thoroughly  competent  in  some 
one  direction  to  be  an  efficient  worker.  The 
day  has  gone  by  when  it  was  thought  any  one 
was  qualified  to  be  an  African  missionary  if 
he  was  a sincere  Christian,  and  could  wheel  a 
wheelbarrow.  God  works  by  the  humblest 
instruments  in  the  two  kingdoms  both  of  nature 
and  grace  ; but  the  humblest  instruments  do  not 
mean  the  least  fitted.  Among  the  silent  forces 
of  nature  the  most  potent  are  often  the  least 
obtrusive.  And  in  the  higher  kingdom  the 
question  is  simply  one  of  personal  influence — 
the  possession  or  not — of  that  subtle  power 
which  acts  on  others  spiritually  or  intellectually. 
Humble  men  often  possess  this  spiritual  force. 
The  range  of  its  influence  is  dependent,  so  far, 
on  the  possession  of  other  qualifications  mental 
and  physical,  fitting  the  man  for  the  work  he 
has  chosen.  His  success  as  a missionary  will 
be  in  proportion  to  the  amount  of  moral  force 
he  carries  with  him  or  within  him. 

Should  any  one  who  may  read  this,  choose  the 
African  Continent  as  a field  of  work,  he  need 
not  fear  that  his  life’s  work  will  be  labour  lost. 
There  can  be  no  doubt  about  the  future  of 
that  continent.  Long  the  least  known  and 
the  least  developed,  the  most  neglected  and 
the  most  despised  of  all  the  continents,  dark 
Africa  has  suddenly  emerged  into  the  light  of 
day.  And  the  time  is  not  very  far  distant  when 
it  will  be  a great  field  of  human  enterprise  and 
activity.  The  scramble  among  nearly  all  the 
great  European  Powers  to  obtain  the  largest 
area  of  that  hitherto  neglected  land,  means 
belief  in  the  future  of  the  African  Continent. 

Similarly  the  day  is  coming,  when  the  common 
opinion  about  the  African  will  be  as  completely 
reversed,  as  has  been  the  opinion  of  the  civilised 
world  about  the  continent  in  which  he  dwells. 
Long  degraded  and  despised,  and  regarded  for 


countless  centuries  as  only  fit  to  be  a chattel 
and  a slave,  there  is  that  in  him,  undeveloped 
though  it  be,  which  will  yet  make  the  African 
a man  amongst  other  men — able  to  hold  his 
place,  and  do  his  work  in  the  world.  Individual 
tribes  and  sections  of  races  may  disappear, 
as  has  happened  amongst  other  nations  and 
races.  But  about  the  African  race  as  a whole, 
there  is  a vitality  of  a remarkable  kind,  even 
though  it  is  as  yet  only  or  mostly  a physical 
vitality.  Yet  that  is  the  basis  of  all  higher 
activity.  Developed  thought  and  feeling  rest 
on  sound  physical  health  and  power. 

The  population  of  Africa  will  steadily  increase 
nowthat  theslave  trade  is  doomed, and  all  civilised 
nations  have  formally  at  least  washed  their  hands 
of  that  great  iniquity.  The  evil,  however,  still 
exists  and  is  carried  on  in  a stealthy  way  chiefly 
on  the  East  Coast  by  Arab  traders,  and  especially 
at  Zanzibar.  In  the  African  Continent,  where- 
ever  its  people  can  enjoy  a few  years  of  peace, 
its  desert  places  again  become  filled  with  life. 
The  villages  raided  and  burnt  by  slavers,  and 
out  of  which  a few  terror-stricken  fugitives 
escaped  with  nothing  but  bare  life,  are  again 
rebuilt ; the  fields  are  cultivated,  and  the  village 
becomes  noisy  with  the  life  and  play  of  children. 
The  wonder  is  that  the  whole  African  Continent 
has  not  long  since  become  depopulated.  For 
almost  numberless  centuries,  its  central  areas 
at  least,  have  been  the  slave-hunting  grounds 
of  the  world.  Christians,  Mohammedans,  and 
Pagans  have  been  alike  guilty — so  slowly  does 
the  general  or  national  conscience  grow.  To 
each  and  all  the  three,  the  African  had  for  all 
these  centuries  looked  in  vain  for  one  glance 
of  human  pity,  or  one  movement  of  human 
help  and  sympathy.  But  these  bad  days  are 
now  over,  or  nearly.  And  it  is  part  of  the  glory 
and  honour  of  Christ’s  religion  that  its  truths 
and  its  spirit  have  banished  this  evil  business 
from  the  trade  of  the  civilised  and  Christian 
world.  But  for  the  spirit  and  power  of  that 
religion,  the  evil  thing  would  have  been  in 
existence  still. 

The  African  is  deserving  of  better  treatment. 
He  has  his  faults  as  men  of  all  races  have,  but 


36 


he  shows  a docility,  affection,  and  loyalty  to  the 
white  man  when  he  is  thoroughly  trusted,  scarcely 
shown  by  any  other  race  at  the  same  social  level. 
His  trust  in  the  white  man’s  rectitude  and  power 
is  absolute,  until  he  is  rudely  undeceived,  as  he 
has  been  ten  thousand  times  by  some  startling 
disclosure  of  the  absence  of  that  rectitude  ; and 
then  though  the  idol  may  retain  his  power  he 
is  a fallen  idol,  to  be  feared  but  not  loved. 
Can  we  wonder  at  his  suspicion  and  distrust? 
According  to  some  the  African  is  vindictive, 
which  is  absolutely  untrue  as  a quality  of  the 
race  ; at  least  in  comparison  with  many  other 
races.  He  is  regarded  as  a liar  and  a thief, 
and  as  destitute  of  moral  instincts.  It  would 
be  curious  to  hear  an  African  on  these  charges 
in  the  light  of  the  slave  trade  and  its  history  ; 
or  to  hear  his  opinions  on  the  doings  of  many 
white  men  in  much  more  recent  times,  than  the 
days  when  full  cargoes  of  slaves  were  run  from 
both  sides  of  the  continent. 

O my  countrymen,  and  men  of  other  civilised 
countries  as  well — more  favoured  and  blessed  than 
that  unhappy  continent — how  badly  we  have  used 
the  great  gifts  and  powers  God  has  bestowed 
upon  us  in  our  dealings  with  Africa  and  its 
people ! How  ruthlessly  have  many  portions 
of  that  continent  been  laid  open  by  some, 
who  have  traversed  those  regions  for  the  first 
time ! Our  own  countrymen,  with  all  their 
faults,  have  not  been  the  only  or  the  greatest 
sinners  in  this  matter.  How  poorly  even  at 
the  best,  have  we  discharged  the  great  duties 
God  has  laid  upon  us  in  virtue  of  the  gifts 
He  has  bestowed ! Still,  in  God’s  time, 
apparently  a better  day  is  coming. 

“ O'er  that  weird  continent 
Morning  is  slowly  breaking.” 

We  return  again  in  a final  word  to  the 
one  power  and  influence  sufficient  for  the  re- 
generation of  Africa.  It  has  been  the  keynote 
through  all  these  pages.  That  one  force  is  the 
religion  of  Jesus  Christ,  taught  not  merely  by 
the  white  man’s  words,  but  what  is  far  better  by 
his  life,  as  showing  the  true  spirit  of  that  religion. 
Civilisation  will  also  need  to  bring  various  forces. 


important  and  subsidiary,  but  yet  without  the 
main  factor,  the  problem  will  not  be  solved. 
Disappointment  will  be  the  only  result,  if  the 
best  and  most  potent  element  is  left  out.  This 
is  appeal  and  reason  enough  to  all  Christian 
men  who  can  either  go  to  Africa,  or  aid  at 
home  in  the  great  work  of  its  regeneration. 

The  coming  King  of  this  earth  is  Jesus  Christ. 
He  is  the  world’s  larger  hope.  The  hope  of  a 
better  day  for  this  world  does  not  lie  in  socialistic 
panaceas ; or  in  dreams  about  equality  in  a world 
where  no  two  men  are,  or  remain  equal  for  a 
single  day;  nor  in  the  wholesale  distribution  of 
the  hard-won  fruits  of  honest  industry  among 
the  lazy  and  dishonest.  These  are  the  remedies 
of  a well-intentioned,  but  badly  instructed,  and 
sometimes  slightly  crazy  benevolence.  These 
ill-regulated  remedies  only  make  matters  worse. 
They  are  the  falsehood  of  extremes,  and  the 
exaggerations  of  human  thinking  applied  to 
those  everlasting  truths  which  fell  from  the 
lips  of  the  Greatest  Human  Teacher.  The  little 
grain  of  truth  they  contain  has  been  stolen  from 
Christianity  itself.  A saner  spirit,  and  a more 
robust  common  sense,  and  a sounder  interpre- 
tation of  what  Christ  has  taught,  and  above  all 
the  practice  of  the  spirit  of  those  teachings, 
must  come  first.  That  the  law  of  His  kingdom, 
love  itself,  will  yet  become  universal  law  among 
men  is  the  dream  of  poets  and  the  hope  of  all 
Christians.  It  has  been,  and  remains  so.  even  in 
the  face  of  spectral  doubts,  and  the  pain  and 
perplexity  of  the  constant  facts  of  daily  life. 
No  other  power  can  bind  men  together.  That 
law  is,  in  the  world  of  spirits,  what  gravitation 
is  in  the  world  of  matter.  Hence  it  is  true — 

“ All  things  grow  sweet  in  Him, 

In  Him  all  things  are  reconciled. 

All  fierce  extremes 
That  beat  along  Time’s  shore 
Like  chidden  waves  grow  mild. 

And  creep  to  kiss  His  feet. 

Within  His  reign 
Are  no  more  tides  that 
Murmur  and  complain  ; 

Nor  ancient  foes  that  seem 
Their  life  from  out  each  other’s 
Hate  to  draw.  . . .” 


37 


No  other  is  able  to  do  all  this  but  He;  and 
He  alone  it  is 

“ Who  brings  the  fading  flower  of  poor  Humanity, 

To  perfect  blossoming  and  sweetest  fruit.” 

Many  no  doubt  regard  all  this  as  a dream. 
That  cannot  be  helped.  This  truth  will  be  the 
world’s  experience  later  on,  when  all  experi- 
ments have  been  made  with  other  remedies. 


and  all  have  been  found  empty,  futile,  and 
void.  One  of  the  plainest  and  saddest  facts 
of  the  present  day,  as  the  result  of  our  justly 
boasted  nineteenth  century  civilisation  is,  that 
individual  happiness  and  general  contentment 
are  not  keeping  pace  with  modern  progress. 
Man’s  heart,  insatiable  as  the  sea,  needs  some- 
thing more. 


FINIS. 


FIFTY  VIEWS  FROM  PHOTOGRAPHS. 


VIEW  LOOKING  SOUTH-WEST. 

In  this  view  only  the  roofs  of  the  two  highest  buildings  are  seen,  all  the 
others  being  hidden  by  trees  and  slope  of  the  ground.  But  the  view  shows 
the  general  contour  of  the  country  in  the  neighbourhood,  and  a portion  of  the 
Lovedale  lands. 


Reproduction  by  Maclure,  Macdonald  Co, 


ROAD  THROUGH  LOVEDALE. 

The  stream  in  the  foreground  is  the  water-course  which  supplies  Lovedale  with 
water.  It  is  brought  from  the  Chumie  River,  a distance  of  above  two  miles. 
This  water-course  was  begun  by  Captain  STRETCH,  resident  agent  with  the  native 
tribes,  before  the  district  was  annexed  to  the  Cape  Colony.  The  work  was  carried 
through  by  him  in  conjunction  with  the  Mission  at  a cost  of  over  £600,  half  of 
which  was  met  by  the  Mission  and  the  other  half  generously  contributed  by 
himself.  Almost  everywhere  in  Africa  the  natives  give  each  European  a descriptive 
name.  It  may  be  a title  of  respect  or  a nickname.  Captain  STRETCH  was  known 
by  the  honourable  title  of  “Xolilizwe” — Peacemaker  in  the  land,  or.  Improver  of 
the  country. 


Reproduction  by  Maclure,  Macdonald  iS:  Co. 


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MAIN  APPROACH. 

Good  roads,  and  many  of  them,  form  a feature  of  Lovedale  and  its  immediate 
surroundings.  The  making  of  these  and  keeping  them  in  good  order,  later  on, 
are  part  of  the  work  of  those  in  the  ordinary  school  classes.  The  above  view 
represents  the  main  entrance  into  the  place,  which,  when  first  occupied  by  the 
Mission,  was  merely  a portion  of  the  African  veldt. 


Reproduction  by  Maclurc,  Macdonald  & Co. 


THE  BEGINNING  OF  LOVEDALE. 

This  view  represents  the  old  stone  church  which  was  the  first  public  building  and 
the  humble  beginning  of  Lovedale.  It  was  used  for  twenty  years  by  the  native 
congregation.  Under  its  thatched  roof  and  bare  rafters  many  earnest  addresses 
were  given  by  the  older  missionaries  when  Christianity  was  first  being  planted  in 
this  part  of  Africa.  The  figure  at  the  door  is  old  Mr.  Weir,  who  stands,  as  he 
may  have  done  forty  years  before,  to  open  the  church  for  early  morning  worship, 
generally  at  six  o’clock.  This  custom  is  a feature  of  mission  stations  in  their 
earliest  years. 


Reproduction  by  Maclure,  Macdonald  & Co. 


EDUCATIONAL  BUILDING. 

This  view  represents  the  chief  educational  building  at  Lovedale,  though  there  are 
several  others  also  used  for  that  purpose.  That  shown  above  is  nearly  one  hundred 
and  seventy  feet  long,  and  is  built  of  hard  altered  or  quartzose  sand.stone.  It 
contains  twelve  large  rooms,  used  as  class-rooms,  library,  and  book  store  ; and  also 
a large  hall  about  seventy  feet  long,  with  a roof  of  fifty  feet  span.  This  hall  is 
used  for  religious  services,  lectures,  and  general  meetings.  All  except  the  stone- 
work of  this  building  was  done  by  the  Industrial  Department  of  the  Institution  ; and 
it  is  the  largest  of  the  kind  used  for  missionary  and  educational  purposes  in  South 
Africa.  The  buildings  at  Lovedale,  including  workshops  and  dwelling-houses, 
number  twenty-five  in  all. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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IN  THE  LIBRARY,  LOVEDALE. 

This  interior  shows  one  of  the  rooms  of  the  main  educational  building  used  as  the 
Library.  It  contains  over  7000  volumes.  One  half  is  filled  with  recent  books  in 
general  literature  and  the  other  with  older  standard  works,  chiefly  theological.  The 
newer  books  come  from  Mudie’s  twice  or  three  times  a year.  The  Library  is 
supported  by  subscriptions,  by  an  annual  grant  of  thirty  pounds  from  the  Cape 
Government,  and  by  a small  endowment  by  the  late  Miss  MORRiSON,  of  Glasgow. 


Reproduction  by  Maclure,  Macdonald  Co. 


GENERAL  GROUP  IN  FRONT  OF  MAIN  BUILDING. 

This  group  shows  the  native  residents,  with  the  teaching  and  general  staff.  It  is 
a very  mixed  group,  with  white  faces  here  and  there  in  the  black  mass,  and 
includes  Europeans,  Kaffirs,  Fingoes,  Zulus,  Basutos,  Baralongs,  Hottentots,  Tembus, 
and  Tongas,  and  a few  even  from  the  Zambesi. 


KcproUuclion  by  Maclure,  Macdonald  ^ Co. 


GENERAL  GROUP  A FEW  YEARS  LATER. 

The  above  is  similar  to  the  foregoing,  showing  several  changes  on  the  staff,  and 
also  on  the  great  body  of  the  natives.  During  last  year  (1892)  the  numbers  were 
much  larger,  being  over  700.  The  natives  come  from  varying  distances — 350 
from  I to  100  miles;  150  from  100  to  500  miles;  and  some  from  distances 
varying  from  500  to  1500  miles. 


Rcproduclion  by  Maclurc,  MacdonaUl  Go. 


9 A.  M.— WAITING  FOR  THE  BELL. 

At  9 a.m.  the  regular  work  in  the  school  classes  begins,  though  some  classes  meet 
as  early  as  7 a.m.  A considerable  crowd  has  collected,  attracted  by  the  doings  of 
the  photographer  on  the  morning  of  his  work  at  this  spot.  They  are  waiting  till 
the  bell  sounds.  On  the  left  are  several  of  the  masters,  some  European  young  men, 
sons  of  missionaries,  and  others  who  are  pupils,  with  two  or  three  little  creatures 
from  the  station  school,  in  the  simplest  form  of  civilised  dress,  a shirt,  which  is 
for  many  years  their  sole  clothing. 


Reproduction  by  Maclure,  Macdonald  Sc  Co. 


CLASS  GROUP. 

This  group  contains  theological  students  and  others  preparing  as  teachers  of 
native  schools.  Some  of  the  former  are  already  at  work  as  pastors  of  native 
churches.  This  class  is  under  the  care  of  the  Rev.  W.  M.  MoiR  and  the  Rev. 
T.  Durant  Philip.  An  effort  was  made  some  years  ago  to  combine  the 
two  Presbyterian  missions — that  of  the  P'ree  and  the  United  Presbyterian 
Churches  and  that  of  the  London  Missionary  Society — in  theological  and 
general  education.  This  co-operation,  it  was  thought,  would  secure  strength, 
efficiency,  and  economy.  The  London  Missionary  Society  has  been  worthily 
represented  during  the  last  seven  years  by  the  Rev.  T.  D.  Philip,  whose 
early  labours  at  the  old  London  Missionary  Society’s  Station  of  Hankey  and 
later  at  Graaf  Reinet  are  well  known. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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CLASS  GROUP. 

There  is  generally  little  interest  about  class  groups,  but  two  or  three  of  these 

are  given  for  the  sake  of  those  friends  who  kindly  aid  native  lads  in  their 

education.  These  views  also  show  how  such  classes  are  made  up.  The  pupils 
are  almost  all  grown  lads  or  young  men.  The  above  represents  the  third  year  in 

the  school  division.  The  few  Europeans  in  front  are  chiefly  sons  of  missionaries. 


Reproduction  by  Maclure,  Macdonald  «Sc  Co. 


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ANOTHER  CLASS  GROUP. 

This  shows  a group  of  a lower  year,  and  the  same  remarks  as  in  the  foregoing 
view  apply  here.  After  three  or  four  years  in  the  school  division  nearly  all 
endeavour  to  take  a certificate  of  some  kind  from  the  Education  Department 
of  the  Cape  Government.  The  one  chiefly  sought  is  the  Elementary  Teacher’s 
Certificate,  which  qualifies  the  holder  for  teaching  the  ordinary  mission  schools 
in  native  villages. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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RESCUED  GALLA  SLAVES. 

About  four  years  ago  H.M.S.  “ Osprey,”  commanded  by  Captain  GiSSING,  captured 
on  the  East  Coast  of  Africa  a slave  dhow  containing  over  200  slaves.  The  above 
view  and  another  following  represent  64  of  those  so  rescued.  They  are  mostly 
Gallas,  and  come  from  Gallaland,  north  of  the  equator.  As  a race  they  are  akin  to 
the  Somalis,  and  differ  considerably  from  the  tribes  lying  to  the  south. 

A number  of  those  so  rescued  were  sent  to  the  Keith  Falconer  Mission,  near 
Aden,  but  the  mortality  among  them  was  so  great  that  it  was  necessary  to  remove 
them  to  a healthier  position.  They  were  brought  to  Lovedale  by  Dr.  PATERSON 
in  i8go,  and  are  now  supported  by  congregations  and  Christian  friends  in  the 
home  country.  Later  on,  it  is  hoped,  they  may  form  the  nucleus  of  a Christian 
mission  and  colony  in  their  own  country  in  which  there  is  as  yet  no  mission  ; or 
join  the  East  African  Scottish  Mission  as  native  agents  in  different  capacities. 


1 P.M. -GRACE  BEFORE  DINNER. 

This  view  shows  the  Dining  Hall  filled  and  all  ready  to  commence  after  grace  is 
said.  The  number  at  present  accommodated  at  meals  is  over  350. 

The  boarding  department  is  under  the  charge  of  Mr.  and  Mrs.  Geddes. 
Three  meals  a day  are  served  in  the  Hall.  Breakfast  at  8-5  a.m.,  preceded  by 
morning  prayers;  dinner  at  i-io  p.m. ; and  supper  at  6-5  p.m.  also  preceded 
by  evening  prayers. 

The  commissariat  arrangements  for  so  large  a number  involves  considerable 
expense  and  labour.  Maize  and  milk  and  an  allowance  of  meat  twice  a week 
form  the  staple  food  at  the  ;!^8  or  lowest  table.  The  quantities  of  the  chief  articles 
of  consumption  yearly,  including  those  sent  to  the  Girls’  School,  and  also  used 
by  European  boarders,  are  in  round  numbers  as  follow: — maize  1200  bags;  wheaten 
meal  and  flour  300  bags;  milk  12,000  gallons;  sheep  800;  oxen  20;  tea  and 
coffee  1400  lbs.;  sugar  11,000  lbs.;  soap  2900  lbs. 


i 


■^'.u 


AFTERNOON  MUSTER  FOR  OUT-DOOR  WORK. 

As  described  in  another  view,  two  hours’  manual  labour  are  required  daily  from 
all  who  are  not  indentured  to  any  of  the  trades  of  carpenter,  waggon-making, 
blacksmithing,  printing,  or  bookbinding,  or  who  have  not  some  other  duties 
assigned  to  them.  As  there  is  a large  number  to  be  employed,  a muster 
in  companies,  each  under  a native  captain,  is  necessary  to  prevent  confusion 
and  save  time.  This  takes  place  at  2 p.m.,  or  at  3 p.m.  in  the  hottest  weather. 
Each  company  then  marches  off  to  work.  That  varies  according  to  the  season 
in  the  fields  and  gardens,  but  there  is  always  more  than  enough  to  do  in 
improving  and  keeping  in  order  the  extensive  grounds  about  the  place. 


Reproduction  by  Maclure,  Macdonald  & 


MUSTER  FOR  AFTERNOON  WORK.  JUNIORS. 

One  of  the  standing  objections  on  the  part  of  some,  perhaps  of  a good  many 
colonists  who  are  unfriendly  to  missions,  is  that  the  natives  receive  school  education 
and  little  training  in  actual  work.  We  endeavour  to  remove  this  objection  by  the 
rule  that  everyone  at  Lovedale  shall  engage  in  some  kind  of  work  over  and 
above  his  class  work  in  the  regular  school.  Two  views  are  here  given  showing  that 
out  of  a large  number,  the  greater  proportion  take  part  in  the  ordinary  out-door 
employment  according  to  the  season.  The  above  shows  a junior  section  of  those 
so  engaged.  And  generally  each  one  falls,  later  on  in  life,  into  the  position  for 
which  his  natural  qualifications  most  fit  him.  He  may  become  a native  missionary, 
a school  teacher,  or  simply  a humble  waggon  driver.  But  if  he  fulfils  his  trusts  and 
does  his  duty  well,  he  is  in  the  sphere  of  true  usefulness  and  also  of  honour. 


AFTERNOON  WO  R K. 

All  those  attending  classes,  but  not  indentured  to  any  of  the  ordinary  trades 
taught  in  the  place,  have  two  hours  daily  of  out-door  work,  on  Saturdays  three 
hours,  or  thirteen  hours  a week.  The  object  is  to  induce  habits  of  manual  industry, 
and  prevent  the  African  falling  into  the  mistake  very  natural  to  him  that  education 
consists  in  a knowledge  of  school  books.  Health  is  another  object.  This  work 
is  sometimes  in  the  fields  connected  with  a large  farm,  at  other  times  in  the 
gardens,  roads,  and  grounds  round  the  buildings. 


Reproduction  by  Maciure,  Macdonald  & Co. 


5 


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THE  BRICKFIELD. 

Brickmaking  has  not  hitherto  been  taught  as  a regular  trade  at  Lovedale,  though 
a number  of  natives  are  so  employed.  Efforts  are  now,  however,  being  made  with 
a view  to  that  end,  in  order  to  give  the  natives  such  knowledge  as  may  enable 
them  to  improve  their  own  dwellings  ; though  the  tenacity  with  which  they  adhere  to 
the  round  hut  is  very  great.  The  ease  with  which  it  is  built,  and  the  effects  of  old 
customs  and  associations  have  no  doubt  to  do  with  this  preference.  It  is  a curious 
fact  that  the  progressive  races  occupy  rectangular  dwellings ; and  when  a native 
builds  a square  house  it  is  generally  an  indication  of  a distinct  advance. 

For  our  present  necessities  and  to  prevent  unwholesome  overcrowding,  two 
million  bricks  would  not  be  more  than  sufficient. 


Reproduction  liy  Maclure,  Macdonald  & Co. 


I 


OLD  WAGGON-MAKERS'  SHOP. 

View  showing  the  old  waggon-makers’  shop,  and  native  apprentices  at  work  on  a 
Cape  waggon  and  Scotch  carts.  A larger  building  is  now  used,  and  the  above  is 
converted  into  a dormitory. 


KeproducUon  by  Maclure,  iMacdonald  Co. 


4 


INTERIOR  OF  WAGGON-MAKERS'  SHOP 

After  carpenter  work,  waggon-making  is  the  favourite  trade  with  natives. 
The  ordinary  Cape  transport  waggon  is  expected  to  carry  from  8,000  to  10,000  lbs. 
— between  four  and  five  tons — over  rough  roads,  through  stony  rivers,  and 

on  journeys  of  almost  any  distance.  It  therefore  requires  strength,  accurate 

measurements,  and  exact  adjustment  of  wheels  and  some  other  parts,  in  order 
to  secure  satisfactory  work.  This  always  requires  to  be  done  under  European 
supervision.  The  value  of  a good  transport  waggon  varies  from  £yo  to  iiioo. 

Latterly  fewer  waggons  have  been  made  at  Lovedale,  as  steam  and 
machinery  have  now  been  applied  to  their  construction  in  colonial  towns,  and 

these  appliances  we  have  not  yet  been  able  to  obtain.  But  that  may  yet  be 

done,  as  soon  as  means  for  that  object  are  got. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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INTERIOR  OF  CARPENTERS’  SHOP. 

Amongst  the  handicrafts  or  industrial  arts  to  which  the  Kaffir  takes  at  first 
none  is  more  popular  than  that  of  carpenter  work.  There  are  generally  more 
applicants  than  can  be  admitted,  each  in  his  own  way  anxious  to  learn  that 
craft.  Fairly  good  work  can  be  generally  produced,  but  the  time  taken  is 
often  excessive.  Mr.  MacGillivary  has  had  charge  of  this  department  for 
twenty-two  years. 


Reproduction  by  Maclure,  Macdonald  & Co. 


INTERIOR  OF  PRINTING  OFFICE. 

Printing  was  not  at  first  a popular  trade  among  the  natives, — Kaffir  experience 
not  showing  how  a man  could  either  be  useful  or  earn  a livelihood  by  arranging 
bits  of  lead  in  rows.  It  was  only  by  a great  effort  that  the  first  native 
printer  was  induced  to  learn  that  art.  He  afterwards  learned  telegraphy,  and 
is  now  an  ordained  native  preacher.  But  now  there  is  less  difficulty  in 
obtaining  apprentices,  and  later  on  these  readily  find  employment  in  the  Colony 
at  twenty  to  thirty  shillings  a week.  School  and  other  books,  both  in  Kaffir 
and  English,  are  printed  and  bound  at  Lovedale,  and  the  office  has  a good 
repute  for  the  quality  of  its  printed  work.  Mr.  Fairlie  has  been  in  charge 
of  this  department  for  over  twenty  years. 


Reproduction  by  Maclure,  Macdonald  Sc  Co. 


MAIZE  STORE. 

The  above  shows  a strong  framework  of  timber,  wire  netting,  and  corrugated  iron 
roof  This  is  used  for  drying  and  storing  maize,  of  which,  in  good  seasons,  from 
4000  to  5000  bags  of  maize  cobs  have  to  be  so  dealt  with.  After  being  gathered 
from  the  fields,  it  is  exposed  on  the  roof  for  ten  days  or  more,  and,  when  dry,  is 
sent  down  through  a shoot  into  the  store,  the  sides  of  which  are  lined  with  strong 
wire  netting  to  allow  the  air  to  pass  freely  through.  Later  on  it  is  husked,  or 
taken  off  the  cob,  by  a machine  driven  by  a steam  engine. 


Reproduction  by  Maclure,  Macdonald  & Co. 


AFTERNOON  SWEEPING  UP. 

While  the  older  lads  in  different  companies  are  employed  in  the  fields,  or  on 
the  roads,  or  at  other  occupations  in  the  afternoons,  a small  company  of  juniors  is 
detailed  to  the  work  of  keeping  the  place  clean  and  orderly,  by  a daily  sweeping 
up.  Some  of  that  force  are  here  represented.  As  already  stated  the  objects  aimed 
at  are,  Godliness,  Cleanliness  Industry,  and  Discipline.  These  are  all  practical 
things.  They  can  neither  be  taught  nor  learned  by  mere  theoretical  instruction. 
Habits  grow  slowly,  the  best  slowest  of  all.  Hence  the  afternoon  supplement  of 
daily  practical  work  in  a great  variety  of  forms. 


Reproduction  by  Maclure.  Macdonald  & Co. 


SAME  VIEW  AT  A DIFFERENT  HOUR. 

The  hour  here  may  be  at  eight  o’clock  after  the  early  morning  classes,  or  at  eleven 
when  there  is  a short  break,  or  at  one  o’clock  when  most  of  the  classes  are  over, 
till  the  evening  preparation  begins.  Here  the  class-rooms  are  beginning  to  empty. 
If  the  hour  is  one  o’clock,  dinner  will  follow,  and  the  afternoon  out-door  work  will 
commence  at  two ; or  in  the  hottest  season  at  three,  the  maximum  temperature 
being  almost  always  shortly  after  two.  Except  for  a few  weeks  in  December  and 
January,  when  the  temperature  is  high.  South  Africa  cannot  be  regarded  as  a hot 
country,  at  least  not  in  comparison  with  some  parts  of  Central  Africa  and  India. 


Reproduction  by  Maclure,  Macdonald  & Co. 


AVENUE  TO  GIRLS'  SCHOOL. 

This  avenue  runs  at  right  angles  to  that  shown  in  the  preceding  view.  It  connects 
some  of  the  older  buildings  with  the  Girls’  School,  which  lies  at  the  end  of  the 
avenue,  but  is  hid  by  foliage. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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AVENUE  AT  LOVEDALE. 

This  was  formerly  one  of  the  approaches  to  Lovedale.  It  was  that  generally  taken 
by  visitors,  who  came  from  many  quarters  to  see  the  place.  We  have  had  strangers 
from  Barbadoes  and  China  in  the  same  week.  The  Governors  of  the  colony,  when 
on  the  frontier,  generally  made  Lovedale  a stage  on  the  journey.  Most  of  them 
have  visited  it.  Sir  Bartle  Frere  came  during  the  last  Kaffir  war,  1877-78.  and 
more  recently.  Sir  Henry  and  Lady  LoCH.  One  of  the  most  distinguished  visitors 
was  the  hero  of  Khartoum,  General  GORDON.  His  message  to  the  native  lads  is 
still  remembered  and  preserved  in  writing. 


AVENUE  FROM  MAIN  ROAD. 

Some  years  ago  the  ground  here  was  a bare  field.  As  the  place  grew,  new  roads 
were  necessary,  and  where  these  are  made  trees  are  generally  planted,  and  other 
improvements  made.  It  was  probably  this  which  led  Inspector-General  Ross  to 
speak  of  the  external  influence  of  Lovedale  on  the  native  mind  as  an  “ education 
— the  well-kept  walks,  the  rows  of  trees  growing  up  on  all  sides,  the  well-filled 
water-furrows,  the  farm,  the  native  chapel,  and  a series  of  minor  civilising  influences, 
as  likely  sooner  or  later  to  tell  on  the  native  character ; to  give  them  a higher  ideal 
of  life  than  their  own  ; to  make  them  know  and  understand  the  value  of  work  ; to 
use  their  senses,  their  hands,  their  general  faculties,  their  bone  and  muscle,  in  a 
profitable  fashion  ; to  develop  in  them  a taste  for  knowledge,  which  is  to  them  a 
very  wonderful  thing ; and  to  make  the  pursuit  of  it  a profit  instead  of  a dis- 
agreeable, repelling  toil.” 


LOVEDALE  BUILDINGS  IN  THE  DISTANCE. 

This  view  across  a maize  field  shows  about  half  the  buildings  of  Lovedale.  Those 
to  the  right  form  the  older  portion,  while  to  the  left  appear  those  more  recently- 
erected.  None  of  the  dwelling-houses  or  workshops  are  shown  here. 


Reproduction  by  Maclure.  Macdonald  & Co. 


AS  THEY  ARE  AT  HOME  IN  THEIR  OWN  VILLAGES. 

A GROUP,  chiefly  of  native  women  and  girls  in  the  uncivilised  state,  taken  in  one 
of  their  own  villages  a short  distance  from  Lovedale.  The  dresses,  armlets,  and 
anklets  belong  to  what  is  called  the  Red  Kaffir  condition.  Its  adherents  hold  to 
the  old  customs,  have  not  yet  accepted  Christianity,  and  are  conservative  in  most 
of  their  ways,  preferring  the  old  state  to  the  new.  They  are,  however,  reached  by 
the  missionary  when  he  itinerates,  and  they  occasionally  attend  the  regular  services 
in  the  native  churches. 


Reproiluclion  by  Maclure,  Macdoiiakl  & Co. 


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AS  THEY  BECOME  UNDER  CHRISTIANITY  AND  CIVILISATION. 

The  above  shows  the  front  of  the  buildings  of  the  Girls’  School,  with  a number  of 
the  pupils,  girls  and  young  women,  in  groups  on  the  grass.  The  dark  figures  in 
foreground  are  also  native  women  who  have  come  to  sell  something  in  baskets, 
which  they  carry,  native-fashion,  on  their  heads.  The  difference  which  education 
and  Christianity  produce  on  a native  girl,  in  expression,  dress,  and  bearing,  is  very 
marked.  When  this  view  was  taken,  the  school  was  under  charge  of  the  late 
Mrs.  Muirhead,  who,  with  some  of  the  lady  teachers,  is  seen  at  the  right. 


Reproduction  by  Macinre,  Macdonald  & Co. 


THE  GIRLS’  SCHOOL. 

Another  view  of  a portion  of  the  Girls’  School  as  it  was  less  than  a year  ago. 
Amongst  the  lady  teachers  who  appear  is  Miss  Dodds  who  has  charge,  and  Miss 
Barnley  who  has  been  as  missionary  at  Lovedale  for  more  than  a dozen  years. 

To  the  homes  whence  they  come,  all  these  girls  return  after  a few  years. 
That  they  should  carry  no  good  influences  with  them  as  the  result  of  Christian 
teaching,  nor  any  of  the  domestic  habits  to  which  they  have  been  trained,  in  order 
to  improve  their  own  dwellings,  and  make  their  native  homes  more  comfortable 
and  orderly,  is  surely  very  improbable.  The  contrary  is  known  to  be  the  case  with 
most.  And  thus  slowly  the  leaven  of  Christianity  spreads  ; and  where  it  comes, 
many  other  beneficent  influences  in  the  family  life  follow  in  its  train. 


Reproduction  by  Maclure,  Macdonald  & Co. 


CLASS  ROOMS.  GIRLS'  SCHOOL. 

This  low  building  of  the  bungalow  type  forms  one  of  the  class  rooms,  and 
also  affords  two  rooms  for  industrial  work,  in  which  sewing  of  all  kinds  is 
taught,  and  laundry  work.  Of  this  group,  about  half  belongs  to  the  Industrial 
Department.  The  value  of  the  work  done  last  year — 1892 — for  washing,  dressing, 
and  sewing,  was  close  on  ^300.  Mrs.  Bennie  has  had  charge  of  this  industrial 
work,  and  efficiently  conducted  it  for  some  years  past. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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A SIMILAR  GROUP. 

This  is  a group  similar  to  the  foregoing.  The  few  European  children  which 

appear  are  those  chiefly  of  the  missionaries  on  the  place,  with  one  or  two  others. 


Reproduction  by  Maclure,  Macdonald  & Co. 


GROUP  OF  UNCIVILISED  NATIVES. 

The  above  shows  a group  of  natives,  chiefly  women,  as  yet  untouched  by  education 
or  Christianity.  It  requires  to  be  looked  at  in  contrast  with  the  next  two  or 
three  groups.  Whatever  may  be  said  about  the  results  of  missions,  there  can  be 
no  question  on  this  point — that  the  effect  of  missionary  teaching  in  every  land 
always  ameliorates  the  lot  of  woman.  No  religion  does  this  so  directly,  quickly, 
and  really  as  the  religion  of  Jesus  Christ.  Most  false  religions  rather  lend  their 
sanction  to  her  degradation  and  oppression. 


Reproduction  by  Maclure,  Macdonald  & Co. 


GROUP— GIRLS'  SGHOOL. 

The  above  is  a group  from  the  Girls’  School.  It  shows  three  different  tribes — 
Kaffirs,  Zulus,  and  Fingoes — but  distinctions  between  these  tribes  are  not 
easily  recognised.  They  all  belong  to  the  same  family  ; and  the  Zulu  and  Kaffir 
languages  differ  very  slightly,  the  variations  consisting  in  the  interchange  of  certain 
letters  and  the  use  of  a certain  number  of  different  words. 


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Reproduction  by  Maclure,  Macdonald  & Co. 


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NATIVE  GIRLS.  SUPPORTED  BY  HOME  FRIENDS. 

Some  friends  of  missions,  and  also  some  Sunday  schools,  prefer  to  give  their 
contributions  to  the  support  of  individual  natives  in  whose  welfare  they  take  an 
interest.  There  are  always  some  such  at  Lovedale.  Eight  pounds  a year  provides 
for  their  board  and  education.  The  above  shows  a group  of  native  girls  who  have 
been  aided  in  this  way.  Many  who  have  been  thus  taught  become  themselves, 
later  on,  female  teachers  in  mission  schools.  But  we  cannot  promise  that  such  will 
be  the  case  with  all,  as  some  have  not  the  ability,  and  others  have  not  the 
inclination  to  teach. 


Reproduction  by  Maclure.  Macdonald  & Co. 


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This  is  a very  accurate  representation  of  an  ordinary  native  marriage  party,  in 
which  the  chief  actors  have  become  Christians,  and  some  of  their  kinsfolk  and 
acquaintances  have  not.  The  two  conditions  of  native  social  life  and  of  moral  and 
material  progress  are  here  brought  into  sharp  contrast.  Some  would  perhaps 
prefer  the  sombre  picturesqueness  of  the  outside  group.  All  that  need  be  said 
is  that  Picturesque  Heathenism  is  best  at  a distance,  and  most  agreeable  in  a 
picture.  That  Christianity  is  favourable  to  all  the  moral  virtues,  and  soap  is  a 
product  of  civilisation,  really  ends  the  argument,  as  all  actually  acquainted  with 
the  two  states  in  the  concrete  reality  very  well  know. 

Natives  spend  a great  deal  of  money  on  their  marriages,  sometimes  when 
they  cannot  well  afford  the  expenditure.  Missionary  conferences  have  entreated, 
advised,  and  denounced  this  expenditure,  but,  if  the  bride  or  her  friends  can 
manage  it,  she  will  appear  in  white  satin,  white  kid  gloves,  and  all  other  adornments 
to  match.  There  is  also  prolonged  feasting — an  ox,  two  or  three  sheep  or  goats, 
a bag  of  sugar,  and  coffee  ad  libitum  being  considered  necessary. 


Keprodiiction  by  Mnclure,  Macdonald  lN  Co. 


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GALLA  GIRLS— RESCUED  SLAVES. 

The  above  shows  a group  of  Galla  girls  rescued  from  an  xVrab  slave  dhow,  as 
described  in  a previous  picture.  The  histories  of  these  girls,  most  of  whom  were 
mere  children  when  first  captured,  have  a sad  similarity.  Some  do  not  remember 
the  names  of  their  parents,  though  others  give  connected  accounts  of  their  early 
years  and  the  circumstances  of  their  being  first  taken  and  sold.  Sometimes  it  was 
a raid  on  the  village,  in  which  many  of  the  men  were  killed  and  the  women  and 
children  carried  off  as  slaves.  Others  were  kidnapped  and  carried  off.  One  is 
said  to  have  been  sold  for  a horse,  another  for  a debt,  another  for  a sword,  and 
another  for  a certain  number  of  pieces  of  salt. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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PART  OF  GIRLS'  SCHOOL. 

This  view  shows  part  of  the  front  of  the  Girls’  School  and  a few  gathering 
for  the  muster  for  out-door  work  in  the  afternoon.  Such  out-door  work  is 
not  carried  out  to  the  same  extent  as  in  the  boys’  institution,  as  all  the  indoor 
work  of  the  place  is  done  by  the  girls  themselves,  no  servants  being  kept. 
The  training  of  the  girls  is  thus  domestic  and  industrial,  as  well  as  purely 
educational  ; and  there  is  also  a separate  section  exclusively  for  sewing  and 
laundry  work. 


Reproduction  by  Maclure,  Macdonald  & Co. 


NEAR  THE  GIRLS’  SCHOOL. 

The  above  shows  some  of  the  grounds  close  to  the  Girls’  School,  and  native  girls 
carrying  clothes  to  the  laundry  below  the  water-course. 


Rcpruduclion  by  Maclure,  MacdunaUl  «S;  Co. 


LOVEDALE  HOUSES. 

The  above  shows  a portion  of  two  houses  situated  in  one  of  the  long  avenues 
found  about  the  place.  The  trees  are  chiefly  oaks  and  blue  gums,  all  of 
which  have  been  planted  within  comparatively  recent  years. 


Reproduction  by  Maclure,  Macdonald  & Co. 


AVENUES  FROM  GIRLS’  SCHOOL. 

These  two  avenues  connect  the  Girls’  School  with  the  rest  of  Lovedale  lying  a 
little  to  the  east.  Natives  learn  by  what  they  see  as  well  as  by  what  they  hear, 
and  the  remarks  quoted  in  a previous  page  about  external  influences  in  education 
are  also  applicable  here. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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LOVEDALE  HOUSES— DOM  I RA. 

This  house,  formerly  called  Block  Drift,  was  the  old  British  Residency  in  the  early 
days  of  the  military  occupation  of  Kaffraria,  and  when  Captain  STRETCH  was 
Diplomatic  Agent  with  the  Gaikas.  In  its  immediate  neighbourhood  occurred  the 
meeting  between  Sandili,  the  paramount  chief  of  the  Kaffirs,  and  the  governor  of 
the  colony,  in  1846-47.  In  the  last  Kaffir  war,  1877-78,  Sandili  lost  his  life  at  a 
spot  about  thirty  miles  distant. 

Block  Drift  and  its  adjoining  lands  were  purchased  for  a thousand  pounds 
and  given  to  Lovedale  by  John  Stephen,  Esq.,  of  Glasgow. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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LOVEDALE  HOUSES. 

The  above  shows  the  first  mission  house  built  at  Lovedale.  It  was  occupied  by 
the  early  missionaries  who  came  out  as  pioneers  under  the  old  Glasgow  Missionary 
Society — the  last  of  whom  was  the  late  Mr.  Weir.  He  appears  near  the  gate, 
and  when  the  picture  was  taken  was  an  old  man,  who  had  spent  fifty  years  of 
continuous  service  in  the  mission  without  revisiting  the  home  country.  The  two 
conditions  of  civilised  and  uncivilised  life  are  here  represented  by  the  women 
passing  at  the  time,  dressed  in  the  red  blanket  and  skin  kaross  ; while  alongside 
is  a native  girl  in  civilised  dress,  with  two  children,  watching  the  photographer ; 
and  at  the  door  stands  another  girl,  a servant  in  the  house. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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LOVEDALE  HOUSES. 

The  above,  taken  at  the  back  of  the  first  line  of  buildings,  shows  a dwelling-house, 
and  also  the  house  or  dormitory  of  the  rescued  Galla  slaves,  whose  history  has  been 
given  so  far  in  some  of  the  previous  pages. 

The  health  of  these  Gallas  has  greatly  improved  since  they  were  taken  to 
Lovedale,  though  two  have  died  out  of  sixty-four.  Two  or  three  never  seem  to  have 
recovered  from  the  effects  of  the  dreadful  march  to  the  coast,  and  of  the  horrors  of  the 
slave  dhow.  All  vitality  seems  to  have  been  knocked  out  of  them  ; as  life  itself  has 
been  out  of  countless  thousands  who  have  perished  or  have  been  murdered  on 
the  way,  when  their  strength  failed.  The  horrors  of  slavery  fill  a very  black  page 
in  human  history.  Its  abolition  by  Christian  and  civilized  nations  “has  been  one  of 
the  greatest  strides  forward  ever  taken  by  the  race,”  and  had  slavery  continued  “ the 
degraded  and  retarding  influences  of  a rule  of  brute  force  would  have  been  felt  in 
every  department  in  life.” 


Reproduction  by  Maclure,  Macdonald  & Co. 


KAFFIR  CUSTOMS--THE  ABAKWETA. 

There  are  many  curious  customs  among  the  Kaffirs,  as  among  all  primitive  races. 
An  account  of  these  would  require  a small  volume.  One  of  these  customs  is 
represented  in  the  above  and  in  the  following  views.  It  has  been  called  partly  a 
religious  and  partly  a civil  right — though  there  is  very  little  religion  in  it.  Most 
of  their  superstitions  and  many  of  their  customs  are  opposed  to  the  Gospel,  and  to 
the  morality  it  teaches. 

The  above  represents  the  ukutskila  or  dance  which  accompanies  the  rite  of 
circumcision  as  that  is  practised  amongst  some  of  the  South  African  tribes.  By  this 
rite  and  the  ceremonies  which  accompany  it,  lads  of  a certain  age  are  admitted  to  the 
standing  of  men,  and  are  added  to  the  fighting  force  of  the  tribe. 

Those  thus  initiated  are  called  Ahakweta.  Several  kraals  or  villages  unite  to 
celebrate  this  custom.  For  some  weeks  these  lads  live  by  themselves.  They  are 
supplied  with  food  by  their  friends  and  are  looked  after  by  one  man,  who  takes  charge 
of  them  during  that  period.  They  are  covered  from  head  to  foot  with  white  clay, 

{Continued  on  nc.xt  puge.) 


Keproductiyn  by  Maclure,  MacdonaUi  & Co. 


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KAFFIR  CUSTOMS  THE  ABAKWETA. 

which  makes  them  look  as  if  they  were  whitewashed.  This  gives  them  a very  ghastly 
appearance,  and  they  are  commonly  called  the  “white  boys”  by  Europeans.  They 
also  wear  the  strange  head-dresses  which  appear  in  the  picture,  and  a sort  of  kilt  or 
half  tunic,  made  of  the  fronds  of  a dwarf  or  wild  date  palm.  The  weight  of  the  latter 
is  often  very  great.  It  adds  to  the  severity  of  the  muscular  exercise  which  these 
dances  involve,  and  the  perspiration  runs  down  their  bodies  in  dark  streams  through  the 
white  clay.  The  object  is  to  develop  their  strength  and  endurance.  These  Abakzveta 
go  round  different  villages,  and  there  is  a good  deal  of  singing,  dancing,  feasting,  and 
beating  of  drums  of  dried  hide. 

After  several  weeks,  the  white  clay  is  washed  off  in  the  nearest  river,  red  clay 
takes  its  place,  and  a new  kaross  or  blanket  is  given  to  each.  All  the  old  clothing, 
such  as  it  is,  is  also  burned.  The  lads  are  then  assembled  to  receive  advice  and 
instruction  from  the  old  men  as  to  their  new  duties.  They  are  now  to  act  as  men, 
being  acknowledged  as  such.  They  are  to  obey  their  Chief  and  defend  the  tribe 

{^Continued  on  next  page.) 


Reproduction  by  Maclure,  MacdonaUi  & Co. 


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GROUP  OF  SPECTATORS  AT  THE  ABAKWETA  DANCE 

against  its  enemies  ; to  provide  for  their  parents  and  other  relatives  ; to  maintain 
the  customs  of  their  forefathers  and  other  ways  of  the  tribe  ; and  to  be  hospitable 
to  their  friends  and  to  those  who  may  have  a claim  upon  them.  They  also 
receive  presents  of  assegais,  and  cattle  according  to  the  wealth  of  their  relatives,  as 
well  as  other  things  to  enable  them  to  make  a beginning  in  life.  Cattle  are  then 
slaughtered  and  the  ceremony  concludes  with  a great  feast. 

The  young  Kaffir  looks  forward  to  this  period  as  the  time  when  he  will  be 
no  longer  a boy  sent  to  look  after  the  calves,  but  will  be  recognised  as  a man  of 
the  tribe.  There  are  various  other  practices  connected  with  this  rite  which  cannot 
be  described  here.  In  the  pictures  the  Abakweta  look,  as  some  one  remarked,  like 
little  fairies  or  ballet  dancers,  but  they  are  not  innocent  little  fairies  for  all  that. 

The  above  view  represents  a group  of  spectators  who  are  watching  the  dancers, 
and  waiting  for  the  feast. 


Rei)roducUou  by  Maclure,  Macdonald  & Co. 


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WATERFALL  ON  THE  RIVER  CHUMIE. 

When  we  cease  to  make  improvements  at  Lovedale,  we  run  the  risk  of  beginning 
to  go  backwards.  The  new  effort  at  the  present  time  is  the  re-organisation  of  the 
Industrial  Departments,  so  as  to  give  a much  better  kind  of  teaching  in  the 
different  trades.  The  necessity  for  this  as  a part  of  industrial  or  technical  education 
is  now  recognised  at  home.  It  is  intended  to  utilise  this  waterfall  as  a means  for 
introducing  power  to  drive  machinery  in  the  workshops,  for  the  supply  of  water, 
and  for  other  purposes.  See  also  the  remarks  under  another  view — Interior  of 
Waggon-makers’  Shop. 


Reproduction  by  Maclure,  Macdonald  & Co. 


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